3
Căci se apropie ziua, se apropie ziua Domnului, zi întunecoasă: aceasta va fi vremea neamurilor.
4
Sabia va pătrunde în Egipt, şi în Etiopia va fi groază, când vor cădea morţii în Egipt, când i se vor ridica bogăţiile, şi i se vor răsturna temeliile.
5
Etiopia, Put, Lud, toată Arabia, Cub, şi fiii ţării unite cu ele, vor cădea împreună cu ei loviţi de sabie.`
6
Aşa vorbeşte Domnul: ,Sprijinitorii Egiptului vor cădea, şi mândria tăriei lui se va prăbuşi! Din Migdol până la Siene vor cădea loviţi de sabie, zice Domnul Dumnezeu.`
7
,Vor fi pustiiţi între alte ţări pustiite, şi cetăţile lui vor fi nimicite în mijlocul altor cetăţi nimicite.
8
Şi vor şti că Eu sânt Domnul, când voi pune foc în Egipt, şi când toţi sprijinitorii lui vor fi zdrobiţi.
9
În ziua aceea nişte soli se vor duce din partea mea cu corăbiile să turbure Etiopia în liniştea ei; şi-i va apuca spaimă mare în ziua Egiptului; căci iată că lucrurile acestea se întâmplă!`
10
Aşa vorbeşte Domnul, Dumnezeu: ,Voi pierde mulţimea Egiptului, prin mâna lui Nebucadneţar, împăratul Babilonului.
11
El şi poporul lui cu el, cel mai grozav dintre popoare, vor fi trimeşi să nimicească ţara. Vor scoate sabia împotriva Egiptului, şi vor umplea ţara de morţi.
12
Canalurile le voi seca, voi da ţara în mânile celor răi; voi pustii ţara cu tot ce cuprinde ea, prin mâna străinilor. Eu, Domnul, am vorbit!` -
13
Aşa vorbeşte Domnul Dumnezeu: ,Voi nimici idolii, şi voi stârpi din Nof chipurile deşerte. Nu va mai fi niciun voivod din ţara Egiptului, şi voi răspândi groaza în ţara Egiptului.
14
Voi pustii Patrosul, voi pune foc Ţoanului, şi-Mi voi aduce la îndeplinire judecăţile asupra Noului.
15
Îmi voi vărsa urgia asupra Sinului, cetăţuia Egiptului, şi voi nimici cu desăvârşire mulţimea din No.
16
Voi pune foc Egiptului; Sinul va fi cuprins de spaimă. No va fi deschis prin spărtură, şi Noful cucerit ziua nameaza mare de vrăjmaşi.
17
Tinerii din On şi din Pi-Beset vor cădea ucişi de sabie, şi cetăţile acestea se vor duce în robie.
18
La Tahpanes se va întuneca ziua, când voi sfărâma jugul Egiptului, şi când se va sfârşi mândria tăriei lui; un nor va acoperi Tahpanesul, şi cetăţile lui vor merge în robie.
19
Îmi voi aduce astfel la îndeplinire judecăţile asupra Egiptului, şi vor şti că Eu sânt Domnul.`
20
În anul al unsprezecelea, în ziua a şaptea a lunii întâi, Cuvântul Domnului mi-a vorbit astfel:
21
,Fiul omului, am frânt braţul lui Faraon, împăratul Egiptului; şi iată că nu-i vor lega rana ca să se vindece, nu-l vor obloji cu legături, nu-l vor lega ca să se întremeze, şi să poată mântui sabia.`
22
De aceea aşa vorbeşte Domnul Dumnezeu: Iată, am necaz pe Faraon, împăratul Egiptului, şi-i voi rupe braţele, pe cel tare şi pe cel frânt, ca să-i cadă sabia din mână.
23
Iar pe Egipteni îi voi împrăştia printre neamuri, şi-i voi risipi în felurite ţări.
24
În schimb, voi întări braţele împăratului Babilonului, şi-i voi pune o sabie în mână; iar braţele lui Faraon le voi frânge, ca să geamă înaintea lui cum gem cei răniţi de moarte.
25
Dar voi întări braţele împăratului Babilonului, iar braţele lui Faraon vor cădea. Şi vor şti că Eu sânt Domnul, când voi pune sabia Mea în mâna împăratului Babilonului, şi când o va întoarce împotriva ţării Egiptului.
26
Voi împrăştia pe Egipteni printre neamuri, îi voi risipi în felurite ţări, şi vor şti că Eu sânt Domnul.``
{"verseMap":{"1":[{"id":23407,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord","title_en":"Lord","content_ro":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","content_en":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","summary_ro":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","summary_en":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53221,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:1","title_en":"Study Note: Ezechiel 30:1","content_ro":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","content_en":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","summary_ro":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","summary_en":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80847,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:1","title_en":"Study Note: Ezechiel 30:1","content_ro":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","content_en":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","summary_ro":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","summary_en":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108473,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:1","title_en":"Study Note: Ezechiel 30:1","content_ro":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","content_en":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","summary_ro":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","summary_en":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:1","title_en":"Study Note: Ezechiel 30:1","content_ro":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","content_en":"<p><strong>30:1-19<\/strong> This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.<\/p>","summary_ro":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","summary_en":"30:1-19 This third message against Egypt, using the form of a lament, essentially repeats the content of the first message (29:1-16). Judgment was to be poured out on Egypt and her allies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63858,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91484,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119110,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146736,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\n<p>The expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the <span>Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\n<p>This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the <span>Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the <span>Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\n<p>The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the <span>Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 <span>BC<\/span> and destroyed Jerusalem.<\/p>\n<p>While the day of the <span>Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the <span>Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\n<p>While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression <em>day of the<\/em> <span><em>Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":11263,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ethiopia","title_en":"Ethiopia","content_ro":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","content_en":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","summary_ro":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","summary_en":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":6547,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Chub*","title_en":"Chub*","content_ro":"<h3>CHUB*<\/h3>\n<p>KJV spelling of Kub, a place in Ezekiel 30:5 identified as Libya. <em>See<\/em> Kub.<\/p>","content_en":"<h3>CHUB*<\/h3>\n<p>KJV spelling of Kub, a place in Ezekiel 30:5 identified as Libya. <em>See<\/em> Kub.<\/p>","summary_ro":"CHUB* KJV spelling of Kub, a place in Ezekiel 30:5 identified as Libya. See Kub.","summary_en":"CHUB* KJV spelling of Kub, a place in Ezekiel 30:5 identified as Libya. See Kub.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8266,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cub*","title_en":"Cub*","content_ro":"<h3>CUB*<\/h3>\n<p>Name of a place, identified as Libya (<span>rsv<\/span> mg), in Ezekiel 30:5. <em>See<\/em> Libya, Libyans.<\/p>","content_en":"<h3>CUB*<\/h3>\n<p>Name of a place, identified as Libya (<span>rsv<\/span> mg), in Ezekiel 30:5. <em>See<\/em> Libya, Libyans.<\/p>","summary_ro":"CUB* Name of a place, identified as Libya (rsv mg), in Ezekiel 30:5. See Libya, Libyans.","summary_en":"CUB* Name of a place, identified as Libya (rsv mg), in Ezekiel 30:5. See Libya, Libyans.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22353,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kub*","title_en":"Kub*","content_ro":"<h3>KUB*<\/h3>\n<p>A place in Ezekiel 30:5 identified as Libya (<span>nlt<\/span> mg).<\/p>","content_en":"<h3>KUB*<\/h3>\n<p>A place in Ezekiel 30:5 identified as Libya (<span>nlt<\/span> mg).<\/p>","summary_ro":"KUB* A place in Ezekiel 30:5 identified as Libya (nlt mg).","summary_en":"KUB* A place in Ezekiel 30:5 identified as Libya (nlt mg).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23169,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Libyans Libya","title_en":"Libyans Libya","content_ro":"<h3>LIBYA, LIBYANS<\/h3>\n<p>Country and its inhabitants to the west of Egypt. Three different Hebrew words are so rendered, but there is some confusion of meaning, partly because of textual uncertainties and partly because classical writers tended to use “Libya” to describe non-Egyptian Africa in general.<\/p>\n<p>From the 12th century <span>BC<\/span>, Libyans served in the armies of Egypt and Ethiopia (2 Chr 12:3; 16:8; Na 3:9). The great invader Shishak himself was of Libyan origin. Ezekiel prophesied that Libya would share in the doom of the nations (Ez 30:5), and Libyans are counted among the peoples forced into submission in Daniel 11:43. There is passing reference to the Libyans (Hebrew, “Pul”) in Isaiah 66:19.<\/p>\n<p>Simon, “a man from Cyrene” in eastern Libya, was forced to carry the cross of Jesus (Mt 27:32; Mk 15:21; Lk 23:26). Libyans are listed among those who thronged Jerusalem on the Day of Pentecost (Acts 2:10).<\/p>","content_en":"<h3>LIBYA, LIBYANS<\/h3>\n<p>Country and its inhabitants to the west of Egypt. Three different Hebrew words are so rendered, but there is some confusion of meaning, partly because of textual uncertainties and partly because classical writers tended to use “Libya” to describe non-Egyptian Africa in general.<\/p>\n<p>From the 12th century <span>BC<\/span>, Libyans served in the armies of Egypt and Ethiopia (2 Chr 12:3; 16:8; Na 3:9). The great invader Shishak himself was of Libyan origin. Ezekiel prophesied that Libya would share in the doom of the nations (Ez 30:5), and Libyans are counted among the peoples forced into submission in Daniel 11:43. There is passing reference to the Libyans (Hebrew, “Pul”) in Isaiah 66:19.<\/p>\n<p>Simon, “a man from Cyrene” in eastern Libya, was forced to carry the cross of Jesus (Mt 27:32; Mk 15:21; Lk 23:26). Libyans are listed among those who thronged Jerusalem on the Day of Pentecost (Acts 2:10).<\/p>","summary_ro":"LIBYA, LIBYANS Country and its inhabitants to the west of Egypt. Three different Hebrew words are so rendered, but there is some confusion of meaning, partly because of textual uncertainties and partly because classical writers tended to use “Libya” to describe non-Egyptian Africa in general. From the 12th century BC, Libyans served in the armies of Egypt and Ethiopia (2 Chr 12:3; 16:8; Na 3:9). The great invader Shishak himself was of Libyan origin. Ezekiel prophesied that Libya would share ...","summary_en":"LIBYA, LIBYANS Country and its inhabitants to the west of Egypt. Three different Hebrew words are so rendered, but there is some confusion of meaning, partly because of textual uncertainties and partly because classical writers tended to use “Libya” to describe non-Egyptian Africa in general. From the 12th century BC, Libyans served in the armies of Egypt and Ethiopia (2 Chr 12:3; 16:8; Na 3:9). The great invader Shishak himself was of Libyan origin. Ezekiel prophesied that Libya would share ...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23626,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lud, Ludim*, Ludites","title_en":"Lud, Ludim*, Ludites","content_ro":"<h3>LUD, LUDIM*, LUDITES<\/h3>\n<p>Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as <em>Luddu.<\/em> There is little question that Lud, at least, is to be associated with Lydia. Josephus makes this identification (<em>Antiquities<\/em> 1.6.4.). In Isaiah 66:19, it is listed among other nations of Asia Minor.<\/p>\n<p>Lud is often mentioned in contexts that suggest the men were well known as good soldiers. According to Jeremiah 46:9, they fought with the Egyptians against the Babylonians at the battle of Carchemish in 605 <span>BC<\/span>. In the lament over Tyre in Ezekiel 27:10, they are listed among others who were mercenaries in the army of Tyre. Perhaps Ezekiel 30:5 is another case of Lydians serving as mercenaries—this time in the Egyptian army. Such military aid to Egypt goes back to the Assyrian period when Gyges sent military aid to Psammetichus of Egypt against the Assyrians.<\/p>\n<p><em>See also<\/em> Lydia (Place).<\/p>","content_en":"<h3>LUD, LUDIM*, LUDITES<\/h3>\n<p>Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as <em>Luddu.<\/em> There is little question that Lud, at least, is to be associated with Lydia. Josephus makes this identification (<em>Antiquities<\/em> 1.6.4.). In Isaiah 66:19, it is listed among other nations of Asia Minor.<\/p>\n<p>Lud is often mentioned in contexts that suggest the men were well known as good soldiers. According to Jeremiah 46:9, they fought with the Egyptians against the Babylonians at the battle of Carchemish in 605 <span>BC<\/span>. In the lament over Tyre in Ezekiel 27:10, they are listed among others who were mercenaries in the army of Tyre. Perhaps Ezekiel 30:5 is another case of Lydians serving as mercenaries—this time in the Egyptian army. Such military aid to Egypt goes back to the Assyrian period when Gyges sent military aid to Psammetichus of Egypt against the Assyrians.<\/p>\n<p><em>See also<\/em> Lydia (Place).<\/p>","summary_ro":"LUD, LUDIM*, LUDITES Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as Luddu. There is little question that Lud, at least, is to be associated with Lydia. Joseph...","summary_en":"LUD, LUDIM*, LUDITES Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as Luddu. There is little question that Lud, at least, is to be associated with Lydia. Joseph...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23711,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lydia (Place)","title_en":"Lydia (Place)","content_ro":"<h3>LYDIA (P<span>lace<\/span>)<\/h3>\n<p>Name designating a geographical area occurring in Jeremiah 46:9, Ezekiel 27:10, and 30:5 in the <span>nlt<\/span>. In other versions, it is listed as “Lud” (see <span>nlt<\/span> mg) or “Ludim.” But the identification of Lydia with Lud or Ludim in the OT is not certain. Jeremiah mentions Lud in connection with the North African countries of Put (Libya) and Ethiopia (Jer 46:9). Ezekiel mentions Lud in connection with Put and Persia (Ez 27:10), as well as Arabia (30:5). Josephus considered the Lydians to have been founded by Lud (<em>Antiquities<\/em> 1.6.4).<\/p>\n<p>In any event, it appears that Lydia refers to a province in the western part of the Roman province of Asia (modern Turkey) bounded on the north by Mysia, on the east by Phrygia, on the south by Caria, and on the west by the Greek cities in Ionia. It is listed among the provinces taken by the conquering Romans from the Syrian king Antiochus the Great and given to Eumenes II, the king of Pergamum, after the battle of Magnesia in 190 <span>BC<\/span>.<\/p>\n<p>The capital of Lydia, Sardis, was considerably inland, and the province never showed any significant maritime development. Herodotus referred to Lydia as a fertile land and to its abundance of silver (<em>Persian Wars<\/em> 5.49), while Tacitus spoke of the rich countries around Sardis (<em>Annals<\/em> 4.55). According to Herodotus, the Lydians “were the first nation to introduce the use of gold and silver coin, and the first who sold goods by retail” (<em>Persian Wars<\/em> 1.94).<\/p>\n<p>By NT times, Lydia had become a part of the Roman province of Asia, having been given to Rome in 133 <span>BC<\/span> by the Pergamene king Attalus III. Five of the churches to which the book of Revelation was addressed were in Lydia (Ephesus, Smyrna, Sardia, Philadelphia, and Laodicea).<\/p>\n<p><em>See also<\/em> Lud, Ludim, Ludites.<\/p>","content_en":"<h3>LYDIA (P<span>lace<\/span>)<\/h3>\n<p>Name designating a geographical area occurring in Jeremiah 46:9, Ezekiel 27:10, and 30:5 in the <span>nlt<\/span>. In other versions, it is listed as “Lud” (see <span>nlt<\/span> mg) or “Ludim.” But the identification of Lydia with Lud or Ludim in the OT is not certain. Jeremiah mentions Lud in connection with the North African countries of Put (Libya) and Ethiopia (Jer 46:9). Ezekiel mentions Lud in connection with Put and Persia (Ez 27:10), as well as Arabia (30:5). Josephus considered the Lydians to have been founded by Lud (<em>Antiquities<\/em> 1.6.4).<\/p>\n<p>In any event, it appears that Lydia refers to a province in the western part of the Roman province of Asia (modern Turkey) bounded on the north by Mysia, on the east by Phrygia, on the south by Caria, and on the west by the Greek cities in Ionia. It is listed among the provinces taken by the conquering Romans from the Syrian king Antiochus the Great and given to Eumenes II, the king of Pergamum, after the battle of Magnesia in 190 <span>BC<\/span>.<\/p>\n<p>The capital of Lydia, Sardis, was considerably inland, and the province never showed any significant maritime development. Herodotus referred to Lydia as a fertile land and to its abundance of silver (<em>Persian Wars<\/em> 5.49), while Tacitus spoke of the rich countries around Sardis (<em>Annals<\/em> 4.55). According to Herodotus, the Lydians “were the first nation to introduce the use of gold and silver coin, and the first who sold goods by retail” (<em>Persian Wars<\/em> 1.94).<\/p>\n<p>By NT times, Lydia had become a part of the Roman province of Asia, having been given to Rome in 133 <span>BC<\/span> by the Pergamene king Attalus III. Five of the churches to which the book of Revelation was addressed were in Lydia (Ephesus, Smyrna, Sardia, Philadelphia, and Laodicea).<\/p>\n<p><em>See also<\/em> Lud, Ludim, Ludites.<\/p>","summary_ro":"LYDIA (Place) Name designating a geographical area occurring in Jeremiah 46:9, Ezekiel 27:10, and 30:5 in the nlt. In other versions, it is listed as “Lud” (see nlt mg) or “Ludim.” But the identification of Lydia with Lud or Ludim in the OT is not certain. Jeremiah mentions Lud in connection with the North African countries of Put (Libya) and Ethiopia (Jer 46:9). Ezekiel mentions Lud in connection with Put and Persia (Ez 27:10), as well as Arabia (30:5). Josephus considered the Lydians to hav...","summary_en":"LYDIA (Place) Name designating a geographical area occurring in Jeremiah 46:9, Ezekiel 27:10, and 30:5 in the nlt. In other versions, it is listed as “Lud” (see nlt mg) or “Ludim.” But the identification of Lydia with Lud or Ludim in the OT is not certain. Jeremiah mentions Lud in connection with the North African countries of Put (Libya) and Ethiopia (Jer 46:9). Ezekiel mentions Lud in connection with Put and Persia (Ez 27:10), as well as Arabia (30:5). Josephus considered the Lydians to hav...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32216,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Put (Place)","title_en":"Put (Place)","content_ro":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","content_en":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","summary_ro":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","summary_en":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":10441,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Papyri*, Elephantine","title_en":"Papyri*, Elephantine","content_ro":"<h3>ELEPHANTINE PAPYRI*<\/h3>\n<p>Aramaic documents from the fifth century <span>BC<\/span> discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with numerous broken papyri and fragments.<\/p>\n<p>The manuscripts are of considerable archaeological importance. Several centuries older than most of the Dead Sea Scrolls, they portray the social, political, and religious life of a Jewish community outside Palestine. Several points of contact are made with the books of Ezra and Nehemiah.<\/p>\n<p>Since most of the documents are legal texts, they are an important link in the history of law in the ancient Near East. The texts also provide valuable information about the Aramaic spoken in the period and illustrate the daily life of a Persian frontier military colony.<\/p>\n\n<p class=\"h2\" id=\"AncientElephantine\">Ancient Elephantine<\/p>\n<p>Elephantine was located on the southern tip of a small island in the Nile River a few kilometers north of the first cataract, opposite its twin city, ancient Syene (modern Aswan). The Bible probably includes the twin cities of Elephantine and Syene in two occurrences of the phrase “from Migdol to Syene” (Ez 29:10; 30:6), that is, from Egypt’s northern border to its southern border. The city’s name was an Aramaic version of an Egyptian name meaning “city of ivories” and was translated into Greek as <em>Elephantine.<\/em> Because of its strategic importance on Egypt’s southern boundary with Nubia, it was probably fortified as early as the third dynasty (27th century <span>BC<\/span>) and figured repeatedly in Egypt’s military history.<\/p>\n<p>Elephantine was also a major commercial center. Since the first cataract was just upstream from Elephantine\/ Syene, the twin towns were the terminal ports for deep water navigation. Both towns had wharves and were fortified with garrisons to protect the trade in ivory, animal skins, spices, minerals, slaves, and food. Also a religious center, Elephantine was the temple city of Khnum, the Egyptian god of the cataract region, who presided over the flood cycles of the Nile.<\/p>\n<p class=\"h2\" id=\"DiscoveryofthePapyri\">Discovery of the Papyri<\/p>\n<p>Elephantine came into archaeological prominence with the discoveries of the papyri. The discoveries were made in three stages. The first group to be published (in 1906) had been gathered by purchases from antiquities dealers and was housed in the Cairo Museum. That first publication stimulated German and French excavations at Elephantine in the hope of discovering more papyri. The Berlin Museum was rewarded for its efforts with a second group of papyri, published in 1911. Ironically, a group of papyri discovered in the late 19th century was the last to be studied and published. American scholar C. E. Wilbour purchased papyri in 1893 from some Arab women at Aswan. In storage until Wilbour’s daughter bequeathed them to the Brooklyn Museum, they were finally published in 1953. Since 1912, other excavations have been mounted by the pontifical Biblical Institute of Rome and the Egyptian government, but no further papyri were found.<\/p>\n<p class=\"h2\" id=\"JewishColony\">Jewish Colony<\/p>\n<p>At the time the papyri were written, the Jews were already well established in Elephantine. The legal documents among the excavated papyri give a clear picture of life in the military colony at Elephantine. In addition to the Jewish mercenaries (“men of the regiment”), Jewish civilians (“men of the town”) were also present. The soldiers were organized into military units, which also appear to have had socioeconomic functions. Though subject to military discipline, the soldiers enjoyed considerable personal freedom. They led normal family lives, engaged in all types of commerce, and bequeathed their properties to their children. Marriage at Elephantine required the consent of the bride as well as the father, and could be dissolved by either party through a public declaration that he or she “hates” the other.<\/p>\n<p>The Elephantine Jews worshiped in their own temple, which was dedicated to the Hebrew God, whom they called Yahu (a variation on Yahweh). Political and religious leaders at Elephantine were in correspondence with officials in Jerusalem and Samaria.<\/p>\n<p>There is no conclusive evidence regarding when the Jewish presence at Elephantine began. Jews could have entered Egypt on any of several occasions from the eighth to the early sixth centuries <span>BC<\/span>. One document from Elephantine claims that the Jewish temple there was built during a period of native Egyptian rule before the Persian conquest under Cambyses (reigned 529–522 <span>BC<\/span>). That would give a date for the construction of the Elephantine temple by the mid-sixth century at the latest.<\/p>\n<p class=\"h2\" id=\"ElephantineJudaism\">Elephantine Judaism<\/p>\n<p>In spite of the law of a single sanctuary (Dt 12:1-11), and in spite of the recent reforms of kings Hezekiah and Josiah in the seventh and eighth centuries <span>BC<\/span> that centralized worship in Jerusalem, the Elephantine Jews seem to have felt no wrong in having a temple in Egypt. Neither the German, French, Italian, nor Egyptian excavations located the Jewish temple, but the documents record that the temple was oriented toward Jerusalem.<\/p>\n<p>The Elephantine Jews may have recognized Jerusalem’s primacy in religious affairs. When the temple at Elephantine was destroyed by priests of the Khnum temple in 410 <span>BC<\/span>, an appeal was sent to Johanan the high priest (cf. Neh 12:22; 13:28) and Bagoas the governor of Judah, seeking their permission and influence for its restoration. The appeal produced no response, perhaps because of the Jerusalem leadership’s disapproval of the temple in Egypt. A second appeal, sent three years later to Bagoas, governor of Judah, and to Delaiah and Shelemiah, sons of Sanballat, governor of Samaria, produced an oral reply, recorded in a memorandum. The reply ordered the temple’s rebuilding and the resumption of meal and incense offerings. Permission to reinstitute the burnt offering, however, was not given, perhaps as a concession to Egyptian or Persian religious convictions. A deed for a piece of property, dated 402 <span>BC<\/span>, mentions the temple of Yahu, implying that it was in fact rebuilt.<\/p>\n<p>The Elephantine Jews probably brought with them to Egypt the popular religion that was so strongly denounced by the prophets before the destruction of the Jerusalem temple. God was central in their faith, but they also worshiped other gods, even if only in a subsidiary fashion. Evidence of departure from orthodox worship of God comes from a list of offerings that mentions two Aramean deities, Eshembethel and Anathbethel. Oaths at Elephantine were sworn almost exclusively in the name of Yahu, but they were also sworn occasionally in the names of an Egyptian goddess, Sati, and another Aramean deity, Herembethel. Salutations in letters invoked the blessings of a variety of deities. Moreover, intermarriage with surrounding peoples, forbidden in the OT because it would lead to religious apostasy (Ex 34:11-16; Dt 7:1-5), had become a common practice at Elephantine. It was a contemporary problem in Israel as well under Ezra and Nehemiah (Ezr 9:1–10:44; Neh 13:23-28). Children of mixed marriages in Elephantine often had Egyptian names.<\/p>\n<p>Nevertheless, the archives also show that the Elephantine Jews continued to observe the Jewish feasts. An order from King Darius II in 419 <span>BC<\/span> commanded the Jews at Elephantine to observe the Feast of Unleavened Bread. The text, broken immediately before this reference, presumably also contained instructions to observe the Passover. Four ostraca (potsherds) also refer to the Sabbath but provide few clues regarding Sabbath observance at Elephantine.<\/p>\n<p class=\"h2\" id=\"LanguageofthePapyri\">Language of the Papyri<\/p>\n<p>Except for slight differences, the Aramaic of the Elephantine papyri is the same as biblical Aramaic. Both are a part of a dialect known as Imperial Aramaic, the international and commercial language of the Persian Empire. The personal names continued to be Hebrew, but there is no direct evidence that Hebrew was used by the community. Aramaic was the daily language, and there is no suggestion of controversy over whether or not Hebrew should be used in Jewish homes, as was the case with Nehemiah in Jerusalem (Neh 13:23-25).<\/p>","content_en":"<h3>ELEPHANTINE PAPYRI*<\/h3>\n<p>Aramaic documents from the fifth century <span>BC<\/span> discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with numerous broken papyri and fragments.<\/p>\n<p>The manuscripts are of considerable archaeological importance. Several centuries older than most of the Dead Sea Scrolls, they portray the social, political, and religious life of a Jewish community outside Palestine. Several points of contact are made with the books of Ezra and Nehemiah.<\/p>\n<p>Since most of the documents are legal texts, they are an important link in the history of law in the ancient Near East. The texts also provide valuable information about the Aramaic spoken in the period and illustrate the daily life of a Persian frontier military colony.<\/p>\n\n<p class=\"h2\" id=\"AncientElephantine\">Ancient Elephantine<\/p>\n<p>Elephantine was located on the southern tip of a small island in the Nile River a few kilometers north of the first cataract, opposite its twin city, ancient Syene (modern Aswan). The Bible probably includes the twin cities of Elephantine and Syene in two occurrences of the phrase “from Migdol to Syene” (Ez 29:10; 30:6), that is, from Egypt’s northern border to its southern border. The city’s name was an Aramaic version of an Egyptian name meaning “city of ivories” and was translated into Greek as <em>Elephantine.<\/em> Because of its strategic importance on Egypt’s southern boundary with Nubia, it was probably fortified as early as the third dynasty (27th century <span>BC<\/span>) and figured repeatedly in Egypt’s military history.<\/p>\n<p>Elephantine was also a major commercial center. Since the first cataract was just upstream from Elephantine\/ Syene, the twin towns were the terminal ports for deep water navigation. Both towns had wharves and were fortified with garrisons to protect the trade in ivory, animal skins, spices, minerals, slaves, and food. Also a religious center, Elephantine was the temple city of Khnum, the Egyptian god of the cataract region, who presided over the flood cycles of the Nile.<\/p>\n<p class=\"h2\" id=\"DiscoveryofthePapyri\">Discovery of the Papyri<\/p>\n<p>Elephantine came into archaeological prominence with the discoveries of the papyri. The discoveries were made in three stages. The first group to be published (in 1906) had been gathered by purchases from antiquities dealers and was housed in the Cairo Museum. That first publication stimulated German and French excavations at Elephantine in the hope of discovering more papyri. The Berlin Museum was rewarded for its efforts with a second group of papyri, published in 1911. Ironically, a group of papyri discovered in the late 19th century was the last to be studied and published. American scholar C. E. Wilbour purchased papyri in 1893 from some Arab women at Aswan. In storage until Wilbour’s daughter bequeathed them to the Brooklyn Museum, they were finally published in 1953. Since 1912, other excavations have been mounted by the pontifical Biblical Institute of Rome and the Egyptian government, but no further papyri were found.<\/p>\n<p class=\"h2\" id=\"JewishColony\">Jewish Colony<\/p>\n<p>At the time the papyri were written, the Jews were already well established in Elephantine. The legal documents among the excavated papyri give a clear picture of life in the military colony at Elephantine. In addition to the Jewish mercenaries (“men of the regiment”), Jewish civilians (“men of the town”) were also present. The soldiers were organized into military units, which also appear to have had socioeconomic functions. Though subject to military discipline, the soldiers enjoyed considerable personal freedom. They led normal family lives, engaged in all types of commerce, and bequeathed their properties to their children. Marriage at Elephantine required the consent of the bride as well as the father, and could be dissolved by either party through a public declaration that he or she “hates” the other.<\/p>\n<p>The Elephantine Jews worshiped in their own temple, which was dedicated to the Hebrew God, whom they called Yahu (a variation on Yahweh). Political and religious leaders at Elephantine were in correspondence with officials in Jerusalem and Samaria.<\/p>\n<p>There is no conclusive evidence regarding when the Jewish presence at Elephantine began. Jews could have entered Egypt on any of several occasions from the eighth to the early sixth centuries <span>BC<\/span>. One document from Elephantine claims that the Jewish temple there was built during a period of native Egyptian rule before the Persian conquest under Cambyses (reigned 529–522 <span>BC<\/span>). That would give a date for the construction of the Elephantine temple by the mid-sixth century at the latest.<\/p>\n<p class=\"h2\" id=\"ElephantineJudaism\">Elephantine Judaism<\/p>\n<p>In spite of the law of a single sanctuary (Dt 12:1-11), and in spite of the recent reforms of kings Hezekiah and Josiah in the seventh and eighth centuries <span>BC<\/span> that centralized worship in Jerusalem, the Elephantine Jews seem to have felt no wrong in having a temple in Egypt. Neither the German, French, Italian, nor Egyptian excavations located the Jewish temple, but the documents record that the temple was oriented toward Jerusalem.<\/p>\n<p>The Elephantine Jews may have recognized Jerusalem’s primacy in religious affairs. When the temple at Elephantine was destroyed by priests of the Khnum temple in 410 <span>BC<\/span>, an appeal was sent to Johanan the high priest (cf. Neh 12:22; 13:28) and Bagoas the governor of Judah, seeking their permission and influence for its restoration. The appeal produced no response, perhaps because of the Jerusalem leadership’s disapproval of the temple in Egypt. A second appeal, sent three years later to Bagoas, governor of Judah, and to Delaiah and Shelemiah, sons of Sanballat, governor of Samaria, produced an oral reply, recorded in a memorandum. The reply ordered the temple’s rebuilding and the resumption of meal and incense offerings. Permission to reinstitute the burnt offering, however, was not given, perhaps as a concession to Egyptian or Persian religious convictions. A deed for a piece of property, dated 402 <span>BC<\/span>, mentions the temple of Yahu, implying that it was in fact rebuilt.<\/p>\n<p>The Elephantine Jews probably brought with them to Egypt the popular religion that was so strongly denounced by the prophets before the destruction of the Jerusalem temple. God was central in their faith, but they also worshiped other gods, even if only in a subsidiary fashion. Evidence of departure from orthodox worship of God comes from a list of offerings that mentions two Aramean deities, Eshembethel and Anathbethel. Oaths at Elephantine were sworn almost exclusively in the name of Yahu, but they were also sworn occasionally in the names of an Egyptian goddess, Sati, and another Aramean deity, Herembethel. Salutations in letters invoked the blessings of a variety of deities. Moreover, intermarriage with surrounding peoples, forbidden in the OT because it would lead to religious apostasy (Ex 34:11-16; Dt 7:1-5), had become a common practice at Elephantine. It was a contemporary problem in Israel as well under Ezra and Nehemiah (Ezr 9:1–10:44; Neh 13:23-28). Children of mixed marriages in Elephantine often had Egyptian names.<\/p>\n<p>Nevertheless, the archives also show that the Elephantine Jews continued to observe the Jewish feasts. An order from King Darius II in 419 <span>BC<\/span> commanded the Jews at Elephantine to observe the Feast of Unleavened Bread. The text, broken immediately before this reference, presumably also contained instructions to observe the Passover. Four ostraca (potsherds) also refer to the Sabbath but provide few clues regarding Sabbath observance at Elephantine.<\/p>\n<p class=\"h2\" id=\"LanguageofthePapyri\">Language of the Papyri<\/p>\n<p>Except for slight differences, the Aramaic of the Elephantine papyri is the same as biblical Aramaic. Both are a part of a dialect known as Imperial Aramaic, the international and commercial language of the Persian Empire. The personal names continued to be Hebrew, but there is no direct evidence that Hebrew was used by the community. Aramaic was the daily language, and there is no suggestion of controversy over whether or not Hebrew should be used in Jewish homes, as was the case with Nehemiah in Jerusalem (Neh 13:23-25).<\/p>","summary_ro":"ELEPHANTINE PAPYRI* Aramaic documents from the fifth century BC discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with nume...","summary_en":"ELEPHANTINE PAPYRI* Aramaic documents from the fifth century BC discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with nume...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25708,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Migdol","title_en":"Migdol","content_ro":"<h3>MIGDOL<\/h3>\n<p>Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth century <span>BC<\/span> (Jer 44:1; 46:14). That place must be identical with the Migdol that represents the north (eastern) extremity of Egypt in juxtaposition to Syene in the far south (Ez 29:10; 30:6). Not all scholars agree on whether Migdol is a single location or two separate locations. Nonbiblical sources refer to Migdol—for example, Papyrus Anastasi 5.19, where it appears in association with Succoth in a message about runaway slaves. It also appears on the wall relief of Seti I as a fortress between Sillo (Sele) and the other northern Sinai forts. The Antonine Itinerary places Magdolo between Pelusium and Sele, which would make the equation with Tell el-Heir, 12 miles (19.3 kilometers) north, most likely.<\/p>","content_en":"<h3>MIGDOL<\/h3>\n<p>Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth century <span>BC<\/span> (Jer 44:1; 46:14). That place must be identical with the Migdol that represents the north (eastern) extremity of Egypt in juxtaposition to Syene in the far south (Ez 29:10; 30:6). Not all scholars agree on whether Migdol is a single location or two separate locations. Nonbiblical sources refer to Migdol—for example, Papyrus Anastasi 5.19, where it appears in association with Succoth in a message about runaway slaves. It also appears on the wall relief of Seti I as a fortress between Sillo (Sele) and the other northern Sinai forts. The Antonine Itinerary places Magdolo between Pelusium and Sele, which would make the equation with Tell el-Heir, 12 miles (19.3 kilometers) north, most likely.<\/p>","summary_ro":"MIGDOL Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth cent...","summary_en":"MIGDOL Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth cent...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36508,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Syene*","title_en":"Syene*","content_ro":"<h3>SYENE*<\/h3>\n<p>Southern Egyptian village (modern Aswan) demarcating Egypt’s border with Ethiopia. The Hebrew form possibly derives from a word for “market” or “trading center,” reflecting the importance of the outpost as a place of commerce. The remote location of Syene made it a useful geographical reference for designating the full span of Egypt’s borders. “From Migdol to Syene” (Ez 29:10; 30:6) describes Egypt from northern delta to southern border (cf. Israel’s description, “from Dan to Beersheba,” 1 Sm 3:20; 1 Kgs 4:25). Syene was located on the east bank of the Nile just north of the first cataract. While valued by the Egyptians as a source of granite, Syene’s fate was closely tied to Elephantine Island nearby. Elephantine was South Egypt’s administrative center and was well fortified against attack. It was at Elephantine that Jews fleeing Judea in 587 <span>BC<\/span> found refuge and formed a colony.<\/p>","content_en":"<h3>SYENE*<\/h3>\n<p>Southern Egyptian village (modern Aswan) demarcating Egypt’s border with Ethiopia. The Hebrew form possibly derives from a word for “market” or “trading center,” reflecting the importance of the outpost as a place of commerce. The remote location of Syene made it a useful geographical reference for designating the full span of Egypt’s borders. “From Migdol to Syene” (Ez 29:10; 30:6) describes Egypt from northern delta to southern border (cf. Israel’s description, “from Dan to Beersheba,” 1 Sm 3:20; 1 Kgs 4:25). Syene was located on the east bank of the Nile just north of the first cataract. While valued by the Egyptians as a source of granite, Syene’s fate was closely tied to Elephantine Island nearby. Elephantine was South Egypt’s administrative center and was well fortified against attack. It was at Elephantine that Jews fleeing Judea in 587 <span>BC<\/span> found refuge and formed a colony.<\/p>","summary_ro":"SYENE* Southern Egyptian village (modern Aswan) demarcating Egypt’s border with Ethiopia. The Hebrew form possibly derives from a word for “market” or “trading center,” reflecting the importance of the outpost as a place of commerce. The remote location of Syene made it a useful geographical reference for designating the full span of Egypt’s borders. “From Migdol to Syene” (Ez 29:10; 30:6) describes Egypt from northern delta to southern border (cf. Israel’s description, “from Dan to Beersheba...","summary_en":"SYENE* Southern Egyptian village (modern Aswan) demarcating Egypt’s border with Ethiopia. The Hebrew form possibly derives from a word for “market” or “trading center,” reflecting the importance of the outpost as a place of commerce. The remote location of Syene made it a useful geographical reference for designating the full span of Egypt’s borders. “From Migdol to Syene” (Ez 29:10; 30:6) describes Egypt from northern delta to southern border (cf. Israel’s description, “from Dan to Beersheba...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53222,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:6","title_en":"Study Note: Ezechiel 30:6","content_ro":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","content_en":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","summary_ro":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","summary_en":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80848,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:6","title_en":"Study Note: Ezechiel 30:6","content_ro":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","content_en":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","summary_ro":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","summary_en":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108474,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:6","title_en":"Study Note: Ezechiel 30:6","content_ro":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","content_en":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","summary_ro":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","summary_en":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136100,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:6","title_en":"Study Note: Ezechiel 30:6","content_ro":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","content_en":"<p><strong>30:6-7<\/strong> <em>From Migdol to Aswan<\/em> (Hebrew <em>to Syene<\/em>): This means “from north to south.” See study note on 29:8-13.<\/p>","summary_ro":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","summary_en":"30:6-7 From Migdol to Aswan (Hebrew to Syene): This means “from north to south.” See study note on 29:8-13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":41992,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69618,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97244,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124870,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":12868,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fullness","title_en":"Fullness","content_ro":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","content_en":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","summary_ro":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","summary_en":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53223,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:12","title_en":"Study Note: Ezechiel 30:12","content_ro":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","content_en":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","summary_ro":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","summary_en":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80849,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:12","title_en":"Study Note: Ezechiel 30:12","content_ro":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","content_en":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","summary_ro":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","summary_en":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108475,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:12","title_en":"Study Note: Ezechiel 30:12","content_ro":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","content_en":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","summary_ro":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","summary_en":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136101,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:12","title_en":"Study Note: Ezechiel 30:12","content_ro":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","content_en":"<p><strong>30:12<\/strong> <em>I will dry up the Nile River:<\/em> Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.<\/p>","summary_ro":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","summary_en":"30:12 I will dry up the Nile River: Egypt was completely dependent on the Nile for its prosperity, so having the Nile dry up would threaten the Egyptians’ livelihoods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":25067,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Memphis","title_en":"Memphis","content_ro":"<h3>MEMPHIS<\/h3>\n<p>City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist.<\/p>\n<p>When the city was founded about 3000 <span>BC<\/span>, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presumably this is a corruption of the middle part of the Egyptian name.<\/p>\n<p class=\"h2\" id=\"HistoryofMemphis\">History of Memphis<\/p>\n<p>According to the fifth-century <span>BC<\/span> Greek historian Herodotus, King Menes founded the city of Memphis and built the temple of Ptah there shortly after unifying the country. Whether or not Menes was a historical person, it is commonly concluded today that shortly after the unification of Egypt (c. 3100 <span>BC<\/span>) a new capital was built on the border between Upper and Lower Egypt. Although the rulers of the first two dynasties after Egypt’s unification had come from Thinis, north of Thebes, the fact that they were buried at Saqqara west of Memphis seems to indicate that they made Memphis their capital.<\/p>\n<p>Memphis continued as the capital of Egypt during the Old Kingdom period (c. 2700–2200 <span>BC<\/span>). And Memphis, or the nearby city of It-Towy, continued as capital during much of the Middle Kingdom (c. 2050–1775).<\/p>\n<p>During the New Kingdom or Empire period (c. 1580– 1100), the capital was moved to Thebes. But Memphis was Egypt’s second capital during most of that period, and some rulers lived there because of its central geographical location. Ramses II moved his residence to Tanis in the Delta during the 13th century <span>BC<\/span>, but he built a number of structures at Memphis and engaged in large-scale renovation and restoration there. As early as the 16th or 15th century <span>BC<\/span>, Memphis began to take on a cosmopolitan character. Syrians, Phoenicians, Greeks, and Jews eventually established separate residential quarters there.<\/p>\n<p>Though some decline set in at Memphis during the invasions and uncertainties of the first millennium <span>BC<\/span>, the city remained virtually intact. Even after the founding of Alexandria in the fourth century <span>BC<\/span>, the city maintained its greatness; some of the Ptolemies were crowned there instead of at the primary capital of Alexandria.<\/p>\n<p>Memphis lost its importance as a religious center after the Christian emperor Theodosius closed its temples and ordered them torn down in the fourth century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"ProphecyagainstMemphis\">Prophecy against Memphis<\/p>\n<p>As noted above, the only places Memphis is referred to in the OT are in the Prophets. Of course, Memphis shared in the general condemnation of Egypt, but it was signaled out for special attention. Ezekiel declared that God would destroy the idols of the city (Ez 30:13) and bring great distress upon it (v 16). Jeremiah went further, prophesying that Memphis would be utterly destroyed and without inhabitants (Jer 46:19).<\/p>\n<p>Evidently, there are several reasons for this judgment. First, the punishment will come on all nations for their sinfulness and idolatry. Second, they will be punished for their animosity and cruelty to the Jews. In the generations before the exodus the Egyptians made their name hated by the Hebrews. After the death of Solomon and the division of the Hebrew kingdom, Shishak of Egypt invaded Palestine in the fifth year of King Rehoboam and wrought considerable destruction there (926 <span>BC<\/span>; 1 Kgs 14:25). Then in 609–608 <span>BC<\/span> Pharaoh Neco held Israel under tribute.<\/p>\n<p>Fulfillment of prophecies against Memphis occurred especially in connection with two major events. The Christian Roman emperor Theodosius (<span>AD<\/span> 379–395), in his campaign against paganism, ordered destruction of the temples of Memphis and desecration of its statues. Then in the seventh century Muslim monotheists conquered Egypt and likewise tried to obliterate evidences of ancient polytheism. After the Arabs began to build Cairo in 642, Memphis became a quarry for the new city. Gradually the ruins have been carted away until virtually nothing is left. A fallen 40-foot statue of Ramses II, one of his sphinxes, a few column bases, and other minor ruins lie among the palm trees and cornfields at the site. The largest remaining portion sits in a lake because the breaching of the ancient dikes has permitted the place to be inundated.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","content_en":"<h3>MEMPHIS<\/h3>\n<p>City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist.<\/p>\n<p>When the city was founded about 3000 <span>BC<\/span>, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presumably this is a corruption of the middle part of the Egyptian name.<\/p>\n<p class=\"h2\" id=\"HistoryofMemphis\">History of Memphis<\/p>\n<p>According to the fifth-century <span>BC<\/span> Greek historian Herodotus, King Menes founded the city of Memphis and built the temple of Ptah there shortly after unifying the country. Whether or not Menes was a historical person, it is commonly concluded today that shortly after the unification of Egypt (c. 3100 <span>BC<\/span>) a new capital was built on the border between Upper and Lower Egypt. Although the rulers of the first two dynasties after Egypt’s unification had come from Thinis, north of Thebes, the fact that they were buried at Saqqara west of Memphis seems to indicate that they made Memphis their capital.<\/p>\n<p>Memphis continued as the capital of Egypt during the Old Kingdom period (c. 2700–2200 <span>BC<\/span>). And Memphis, or the nearby city of It-Towy, continued as capital during much of the Middle Kingdom (c. 2050–1775).<\/p>\n<p>During the New Kingdom or Empire period (c. 1580– 1100), the capital was moved to Thebes. But Memphis was Egypt’s second capital during most of that period, and some rulers lived there because of its central geographical location. Ramses II moved his residence to Tanis in the Delta during the 13th century <span>BC<\/span>, but he built a number of structures at Memphis and engaged in large-scale renovation and restoration there. As early as the 16th or 15th century <span>BC<\/span>, Memphis began to take on a cosmopolitan character. Syrians, Phoenicians, Greeks, and Jews eventually established separate residential quarters there.<\/p>\n<p>Though some decline set in at Memphis during the invasions and uncertainties of the first millennium <span>BC<\/span>, the city remained virtually intact. Even after the founding of Alexandria in the fourth century <span>BC<\/span>, the city maintained its greatness; some of the Ptolemies were crowned there instead of at the primary capital of Alexandria.<\/p>\n<p>Memphis lost its importance as a religious center after the Christian emperor Theodosius closed its temples and ordered them torn down in the fourth century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"ProphecyagainstMemphis\">Prophecy against Memphis<\/p>\n<p>As noted above, the only places Memphis is referred to in the OT are in the Prophets. Of course, Memphis shared in the general condemnation of Egypt, but it was signaled out for special attention. Ezekiel declared that God would destroy the idols of the city (Ez 30:13) and bring great distress upon it (v 16). Jeremiah went further, prophesying that Memphis would be utterly destroyed and without inhabitants (Jer 46:19).<\/p>\n<p>Evidently, there are several reasons for this judgment. First, the punishment will come on all nations for their sinfulness and idolatry. Second, they will be punished for their animosity and cruelty to the Jews. In the generations before the exodus the Egyptians made their name hated by the Hebrews. After the death of Solomon and the division of the Hebrew kingdom, Shishak of Egypt invaded Palestine in the fifth year of King Rehoboam and wrought considerable destruction there (926 <span>BC<\/span>; 1 Kgs 14:25). Then in 609–608 <span>BC<\/span> Pharaoh Neco held Israel under tribute.<\/p>\n<p>Fulfillment of prophecies against Memphis occurred especially in connection with two major events. The Christian Roman emperor Theodosius (<span>AD<\/span> 379–395), in his campaign against paganism, ordered destruction of the temples of Memphis and desecration of its statues. Then in the seventh century Muslim monotheists conquered Egypt and likewise tried to obliterate evidences of ancient polytheism. After the Arabs began to build Cairo in 642, Memphis became a quarry for the new city. Gradually the ruins have been carted away until virtually nothing is left. A fallen 40-foot statue of Ramses II, one of his sphinxes, a few column bases, and other minor ruins lie among the palm trees and cornfields at the site. The largest remaining portion sits in a lake because the breaching of the ancient dikes has permitted the place to be inundated.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","summary_ro":"MEMPHIS City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist. When the city was founded about 3000 BC, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presu...","summary_en":"MEMPHIS City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist. When the city was founded about 3000 BC, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presu...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53224,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:13","title_en":"Study Note: Ezechiel 30:13","content_ro":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","content_en":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","summary_ro":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","summary_en":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80850,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:13","title_en":"Study Note: Ezechiel 30:13","content_ro":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","content_en":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","summary_ro":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","summary_en":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108476,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:13","title_en":"Study Note: Ezechiel 30:13","content_ro":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","content_en":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","summary_ro":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","summary_en":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:13","title_en":"Study Note: Ezechiel 30:13","content_ro":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","content_en":"<p><strong>30:13-14<\/strong> From <em>Memphis<\/em><em>,<\/em> the most important city in the north, to <em>Thebes<\/em><em>,<\/em> the most important city in the south, all of the cities of Egypt would be destroyed.<\/p>","summary_ro":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","summary_en":"30:13-14 From Memphis, the most important city in the north, to Thebes, the most important city in the south, all of the cities of Egypt would be destroyed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":29011,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pathros","title_en":"Pathros","content_ro":"<h3>PATHROS<\/h3>\n<p>The region of Upper Egypt, mentioned five times in the Hebrew OT (Is 11:11; Jer 44:1, 15; Ez 29:14; 30:14). Each time it occurs in conjunction with a city in Lower Egypt (Noph = Memphis, or Zoan = Tanis). The Hebrew is <span class=\"hebrew\" lang=\"he\">Pathros<\/span><em>,<\/em> and the Egyptian is <em>pa to resy<\/em> (“the Southern Land”). Egyptologists believe that the Hebrew form is a corruption of <em>Pethoris<\/em> or <em>Pethores.<\/em> Isaiah 11:11 suggests that <span class=\"hebrew\" lang=\"he\">Mitsrayim<\/span> is to be equated with Lower and Middle Egypt, and <span class=\"hebrew\" lang=\"he\">Pathros<\/span> is the region south of it up to the border of Cush (i.e., Upper Egypt). According to Ezekiel 29:14, Pathros is the original home of the Egyptians. The prophets spoke about God’s judgment on Pathros: “I will lay waste Upper Egypt [“Pathros,” mg], set fire to Zoan and inflict punishment on Thebes” (Ez 30:14, <span>niv<\/span>). After the exile, Jews migrated to Egypt and some settled in Pathros. Jeremiah warned that God’s judgment on Egypt was to come and that they would not escape it: “This word came to Jeremiah concerning all the Jews living in Lower Egypt—in Migdol, Tahpanhes and Memphis—and in Upper Egypt [Pathros]: ‘This is what the <span>Lord<\/span> Almighty, the God of Israel, says: You saw the great disaster I brought on Jerusalem and on all the towns of Judah. Today they lie deserted and in ruins’ ” (Jer 44:1-2, <span>niv<\/span>).<\/p>","content_en":"<h3>PATHROS<\/h3>\n<p>The region of Upper Egypt, mentioned five times in the Hebrew OT (Is 11:11; Jer 44:1, 15; Ez 29:14; 30:14). Each time it occurs in conjunction with a city in Lower Egypt (Noph = Memphis, or Zoan = Tanis). The Hebrew is <span class=\"hebrew\" lang=\"he\">Pathros<\/span><em>,<\/em> and the Egyptian is <em>pa to resy<\/em> (“the Southern Land”). Egyptologists believe that the Hebrew form is a corruption of <em>Pethoris<\/em> or <em>Pethores.<\/em> Isaiah 11:11 suggests that <span class=\"hebrew\" lang=\"he\">Mitsrayim<\/span> is to be equated with Lower and Middle Egypt, and <span class=\"hebrew\" lang=\"he\">Pathros<\/span> is the region south of it up to the border of Cush (i.e., Upper Egypt). According to Ezekiel 29:14, Pathros is the original home of the Egyptians. The prophets spoke about God’s judgment on Pathros: “I will lay waste Upper Egypt [“Pathros,” mg], set fire to Zoan and inflict punishment on Thebes” (Ez 30:14, <span>niv<\/span>). After the exile, Jews migrated to Egypt and some settled in Pathros. Jeremiah warned that God’s judgment on Egypt was to come and that they would not escape it: “This word came to Jeremiah concerning all the Jews living in Lower Egypt—in Migdol, Tahpanhes and Memphis—and in Upper Egypt [Pathros]: ‘This is what the <span>Lord<\/span> Almighty, the God of Israel, says: You saw the great disaster I brought on Jerusalem and on all the towns of Judah. Today they lie deserted and in ruins’ ” (Jer 44:1-2, <span>niv<\/span>).<\/p>","summary_ro":"PATHROS The region of Upper Egypt, mentioned five times in the Hebrew OT (Is 11:11; Jer 44:1, 15; Ez 29:14; 30:14). Each time it occurs in conjunction with a city in Lower Egypt (Noph = Memphis, or Zoan = Tanis). The Hebrew is Pathros, and the Egyptian is pa to resy (“the Southern Land”). Egyptologists believe that the Hebrew form is a corruption of Pethoris or Pethores. Isaiah 11:11 suggests that Mitsrayim is to be equated with Lower and Middle Egypt, and Pathros is the region south of it up...","summary_en":"PATHROS The region of Upper Egypt, mentioned five times in the Hebrew OT (Is 11:11; Jer 44:1, 15; Ez 29:14; 30:14). Each time it occurs in conjunction with a city in Lower Egypt (Noph = Memphis, or Zoan = Tanis). The Hebrew is Pathros, and the Egyptian is pa to resy (“the Southern Land”). Egyptologists believe that the Hebrew form is a corruption of Pethoris or Pethores. Isaiah 11:11 suggests that Mitsrayim is to be equated with Lower and Middle Egypt, and Pathros is the region south of it up...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37154,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Thebes","title_en":"Thebes","content_ro":"<h3>THEBES<\/h3>\n<p>City appearing in the OT as No or No-Amon. <span class=\"hebrew\" lang=\"he\">No<\/span> means “city” and is equivalent to the Egyptian <em>Waset<\/em> or Greek <span class=\"greek\" lang=\"el\">Thebes<\/span><em>.<\/em> <em>No-Amon<\/em> means “city of Amon.” Thebes appears only in the prophetic Scriptures of the OT and only in a context of judgment (Jer 46:25; Ez 30:14-16; Na 3:8). Thebes would suffer judgment and loss of population but would not be utterly destroyed. These prophecies were fulfilled in ancient times when Cambyses of Persia marched through Thebes in 525 <span>BC<\/span> and when the Roman Cornelius Gallus punished the city for a revolt in 30 <span>BC<\/span>.<\/p>\n<p>Thebes was the capital of Egypt during most of the empire period (c. 1570–1100 <span>BC<\/span>), when the Hebrews were in bondage in the land and when the exodus took place. By that time, Amon had become the chief god, and the Pharaohs lavished their wealth on the great temples of Amon at Thebes, hoping for the god’s help in overcoming their enemies.<\/p>\n<p>The city of ancient Thebes was located on both the east bank of the Nile (“the side of the rising sun”) and the west bank (“the side of the setting sun”). The city had an estimated population of nearly one million at its height.<\/p>","content_en":"<h3>THEBES<\/h3>\n<p>City appearing in the OT as No or No-Amon. <span class=\"hebrew\" lang=\"he\">No<\/span> means “city” and is equivalent to the Egyptian <em>Waset<\/em> or Greek <span class=\"greek\" lang=\"el\">Thebes<\/span><em>.<\/em> <em>No-Amon<\/em> means “city of Amon.” Thebes appears only in the prophetic Scriptures of the OT and only in a context of judgment (Jer 46:25; Ez 30:14-16; Na 3:8). Thebes would suffer judgment and loss of population but would not be utterly destroyed. These prophecies were fulfilled in ancient times when Cambyses of Persia marched through Thebes in 525 <span>BC<\/span> and when the Roman Cornelius Gallus punished the city for a revolt in 30 <span>BC<\/span>.<\/p>\n<p>Thebes was the capital of Egypt during most of the empire period (c. 1570–1100 <span>BC<\/span>), when the Hebrews were in bondage in the land and when the exodus took place. By that time, Amon had become the chief god, and the Pharaohs lavished their wealth on the great temples of Amon at Thebes, hoping for the god’s help in overcoming their enemies.<\/p>\n<p>The city of ancient Thebes was located on both the east bank of the Nile (“the side of the rising sun”) and the west bank (“the side of the setting sun”). The city had an estimated population of nearly one million at its height.<\/p>","summary_ro":"THEBES City appearing in the OT as No or No-Amon. No means “city” and is equivalent to the Egyptian Waset or Greek Thebes. No-Amon means “city of Amon.” Thebes appears only in the prophetic Scriptures of the OT and only in a context of judgment (Jer 46:25; Ez 30:14-16; Na 3:8). Thebes would suffer judgment and loss of population but would not be utterly destroyed. These prophecies were fulfilled in ancient times when Cambyses of Persia marched through Thebes in 525 BC and when the Roman Corne...","summary_en":"THEBES City appearing in the OT as No or No-Amon. No means “city” and is equivalent to the Egyptian Waset or Greek Thebes. No-Amon means “city of Amon.” Thebes appears only in the prophetic Scriptures of the OT and only in a context of judgment (Jer 46:25; Ez 30:14-16; Na 3:8). Thebes would suffer judgment and loss of population but would not be utterly destroyed. These prophecies were fulfilled in ancient times when Cambyses of Persia marched through Thebes in 525 BC and when the Roman Corne...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39491,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zoan","title_en":"Zoan","content_ro":"<h3>ZOAN<\/h3>\n<p>One of the principal cities in the delta region of ancient Egypt. Zoan, which was variously known as Zoan, Tanis, Avaris, and possibly Rameses (the towns were either the same or contiguous), was located on the south shore of Lake Menzaleh at the northeastern edge of the Egyptian Delta. Zoan was rebuilt during or shortly before the Hyksos period (c. 1730 <span>BC<\/span>; Nm 13:22). Because of its strategic location on the Tanitic branch of the Nile and near Egypt’s northeastern frontier, Zoan was an important military and political base during the entire period of Egyptian native rule. It served as the capital city during the Hyksos period, as well as serving as the effective capital during the 21st through the 23d dynasties (c. 1090–718 <span>BC<\/span>) and as the northern capital during the 25th dynasty (c. 712–663 <span>BC<\/span>).<\/p>\n<p>Zoan was significant to the Israelites during each of its periods of ascendancy. Whether the exodus occurred early (c. 1441 <span>BC<\/span>) or late (1290 <span>BC<\/span>), the Israelite settlement in Egypt would have been in the general vicinity of Zoan. The Israelites built the store cities of Pithom and Rameses, and possibly the latter should be identified with Zoan. In the account of the exodus in Psalm 78, the city of Zoan is poetically parallel to Egypt, indicating that it was either the capital or at least a significant city. During the period of Isaiah, Zoan was again significant, being designated as the home of the “princes” and “officials” of Egypt (Is 19:11-13; Ez 30:14).<\/p>\n<p><em>See also<\/em> Rameses (Place).<\/p>","content_en":"<h3>ZOAN<\/h3>\n<p>One of the principal cities in the delta region of ancient Egypt. Zoan, which was variously known as Zoan, Tanis, Avaris, and possibly Rameses (the towns were either the same or contiguous), was located on the south shore of Lake Menzaleh at the northeastern edge of the Egyptian Delta. Zoan was rebuilt during or shortly before the Hyksos period (c. 1730 <span>BC<\/span>; Nm 13:22). Because of its strategic location on the Tanitic branch of the Nile and near Egypt’s northeastern frontier, Zoan was an important military and political base during the entire period of Egyptian native rule. It served as the capital city during the Hyksos period, as well as serving as the effective capital during the 21st through the 23d dynasties (c. 1090–718 <span>BC<\/span>) and as the northern capital during the 25th dynasty (c. 712–663 <span>BC<\/span>).<\/p>\n<p>Zoan was significant to the Israelites during each of its periods of ascendancy. Whether the exodus occurred early (c. 1441 <span>BC<\/span>) or late (1290 <span>BC<\/span>), the Israelite settlement in Egypt would have been in the general vicinity of Zoan. The Israelites built the store cities of Pithom and Rameses, and possibly the latter should be identified with Zoan. In the account of the exodus in Psalm 78, the city of Zoan is poetically parallel to Egypt, indicating that it was either the capital or at least a significant city. During the period of Isaiah, Zoan was again significant, being designated as the home of the “princes” and “officials” of Egypt (Is 19:11-13; Ez 30:14).<\/p>\n<p><em>See also<\/em> Rameses (Place).<\/p>","summary_ro":"ZOAN One of the principal cities in the delta region of ancient Egypt. Zoan, which was variously known as Zoan, Tanis, Avaris, and possibly Rameses (the towns were either the same or contiguous), was located on the south shore of Lake Menzaleh at the northeastern edge of the Egyptian Delta. Zoan was rebuilt during or shortly before the Hyksos period (c. 1730 BC; Nm 13:22). Because of its strategic location on the Tanitic branch of the Nile and near Egypt’s northeastern frontier, Zoan was an i...","summary_en":"ZOAN One of the principal cities in the delta region of ancient Egypt. Zoan, which was variously known as Zoan, Tanis, Avaris, and possibly Rameses (the towns were either the same or contiguous), was located on the south shore of Lake Menzaleh at the northeastern edge of the Egyptian Delta. Zoan was rebuilt during or shortly before the Hyksos period (c. 1730 BC; Nm 13:22). Because of its strategic location on the Tanitic branch of the Nile and near Egypt’s northeastern frontier, Zoan was an i...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53225,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:14","title_en":"Study Note: Ezechiel 30:14","content_ro":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","content_en":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","summary_ro":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","summary_en":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80851,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:14","title_en":"Study Note: Ezechiel 30:14","content_ro":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","content_en":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","summary_ro":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","summary_en":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108477,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:14","title_en":"Study Note: Ezechiel 30:14","content_ro":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","content_en":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","summary_ro":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","summary_en":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:14","title_en":"Study Note: Ezechiel 30:14","content_ro":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","content_en":"<p><strong>30:14<\/strong> The location of <em>Zoan<\/em> is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • <em>Thebes<\/em> was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).<\/p>","summary_ro":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","summary_en":"30:14 The location of Zoan is modern Tanis in the eastern part of the Nile delta, near where the Israelites had once worked as Pharaoh’s slaves. • Thebes was the sacred city of the god Amon and the capital of Upper Egypt in the south (so called because it was up the Nile River).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":29468,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pelusium","title_en":"Pelusium","content_ro":"<h3>PELUSIUM<\/h3>\n<p>City known for its flax and wine, but also a strategic fortified town on Egypt’s Mediterranean coast, situated on the trade route between Egypt and Mesopotamia (Ez 30:15-16). Today the site is called Tell Farama and is located about 20 miles (32.2 kilometers) southeast of Port Said. The Hebrew OT uses the old Egyptian name for the town, <span class=\"hebrew\" lang=\"he\">Sin<\/span><em>,<\/em> meaning “fortress.” Some English translations of the OT (<span>kjv<\/span>) use this English name. When the Greeks controlled Egypt, they renamed the town Pelusium, “the muddy city,” apparently confusing the Egyptian name with a similar Egyptian word <em>sin,<\/em> meaning “mud” or “clay.” In Ezekiel it is called “the stronghold of Egypt” because it provided a defense against the ever-present danger of attack from the north.<\/p>","content_en":"<h3>PELUSIUM<\/h3>\n<p>City known for its flax and wine, but also a strategic fortified town on Egypt’s Mediterranean coast, situated on the trade route between Egypt and Mesopotamia (Ez 30:15-16). Today the site is called Tell Farama and is located about 20 miles (32.2 kilometers) southeast of Port Said. The Hebrew OT uses the old Egyptian name for the town, <span class=\"hebrew\" lang=\"he\">Sin<\/span><em>,<\/em> meaning “fortress.” Some English translations of the OT (<span>kjv<\/span>) use this English name. When the Greeks controlled Egypt, they renamed the town Pelusium, “the muddy city,” apparently confusing the Egyptian name with a similar Egyptian word <em>sin,<\/em> meaning “mud” or “clay.” In Ezekiel it is called “the stronghold of Egypt” because it provided a defense against the ever-present danger of attack from the north.<\/p>","summary_ro":"PELUSIUM City known for its flax and wine, but also a strategic fortified town on Egypt’s Mediterranean coast, situated on the trade route between Egypt and Mesopotamia (Ez 30:15-16). Today the site is called Tell Farama and is located about 20 miles (32.2 kilometers) southeast of Port Said. The Hebrew OT uses the old Egyptian name for the town, Sin, meaning “fortress.” Some English translations of the OT (kjv) use this English name. When the Greeks controlled Egypt, they renamed the town Pel...","summary_en":"PELUSIUM City known for its flax and wine, but also a strategic fortified town on Egypt’s Mediterranean coast, situated on the trade route between Egypt and Mesopotamia (Ez 30:15-16). Today the site is called Tell Farama and is located about 20 miles (32.2 kilometers) southeast of Port Said. The Hebrew OT uses the old Egyptian name for the town, Sin, meaning “fortress.” Some English translations of the OT (kjv) use this English name. When the Greeks controlled Egypt, they renamed the town Pel...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35519,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sin* (Place)","title_en":"Sin* (Place)","content_ro":"<h3>SIN* (P<span>lace<\/span>)<\/h3>\n<p>Hebrew name for an Egyptian city named Pelusium (Ez 30:15-16, <span>kjv<\/span>). <em>See<\/em> Pelusium.<\/p>","content_en":"<h3>SIN* (P<span>lace<\/span>)<\/h3>\n<p>Hebrew name for an Egyptian city named Pelusium (Ez 30:15-16, <span>kjv<\/span>). <em>See<\/em> Pelusium.<\/p>","summary_ro":"SIN* (Place) Hebrew name for an Egyptian city named Pelusium (Ez 30:15-16, kjv). See Pelusium.","summary_en":"SIN* (Place) Hebrew name for an Egyptian city named Pelusium (Ez 30:15-16, kjv). See Pelusium.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53226,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:15","title_en":"Study Note: Ezechiel 30:15","content_ro":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","content_en":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","summary_ro":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","summary_en":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80852,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:15","title_en":"Study Note: Ezechiel 30:15","content_ro":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","content_en":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","summary_ro":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","summary_en":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108478,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:15","title_en":"Study Note: Ezechiel 30:15","content_ro":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","content_en":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","summary_ro":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","summary_en":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:15","title_en":"Study Note: Ezechiel 30:15","content_ro":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","content_en":"<p><strong>30:15<\/strong> <em>Pelusium<\/em> was a fortress town on the northeastern frontier of Egypt.<\/p>","summary_ro":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","summary_en":"30:15 Pelusium was a fortress town on the northeastern frontier of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":25068,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Memphis","title_en":"Memphis","content_ro":"<h3>MEMPHIS<\/h3>\n<p>City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist.<\/p>\n<p>When the city was founded about 3000 <span>BC<\/span>, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presumably this is a corruption of the middle part of the Egyptian name.<\/p>\n<p class=\"h2\" id=\"HistoryofMemphis\">History of Memphis<\/p>\n<p>According to the fifth-century <span>BC<\/span> Greek historian Herodotus, King Menes founded the city of Memphis and built the temple of Ptah there shortly after unifying the country. Whether or not Menes was a historical person, it is commonly concluded today that shortly after the unification of Egypt (c. 3100 <span>BC<\/span>) a new capital was built on the border between Upper and Lower Egypt. Although the rulers of the first two dynasties after Egypt’s unification had come from Thinis, north of Thebes, the fact that they were buried at Saqqara west of Memphis seems to indicate that they made Memphis their capital.<\/p>\n<p>Memphis continued as the capital of Egypt during the Old Kingdom period (c. 2700–2200 <span>BC<\/span>). And Memphis, or the nearby city of It-Towy, continued as capital during much of the Middle Kingdom (c. 2050–1775).<\/p>\n<p>During the New Kingdom or Empire period (c. 1580– 1100), the capital was moved to Thebes. But Memphis was Egypt’s second capital during most of that period, and some rulers lived there because of its central geographical location. Ramses II moved his residence to Tanis in the Delta during the 13th century <span>BC<\/span>, but he built a number of structures at Memphis and engaged in large-scale renovation and restoration there. As early as the 16th or 15th century <span>BC<\/span>, Memphis began to take on a cosmopolitan character. Syrians, Phoenicians, Greeks, and Jews eventually established separate residential quarters there.<\/p>\n<p>Though some decline set in at Memphis during the invasions and uncertainties of the first millennium <span>BC<\/span>, the city remained virtually intact. Even after the founding of Alexandria in the fourth century <span>BC<\/span>, the city maintained its greatness; some of the Ptolemies were crowned there instead of at the primary capital of Alexandria.<\/p>\n<p>Memphis lost its importance as a religious center after the Christian emperor Theodosius closed its temples and ordered them torn down in the fourth century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"ProphecyagainstMemphis\">Prophecy against Memphis<\/p>\n<p>As noted above, the only places Memphis is referred to in the OT are in the Prophets. Of course, Memphis shared in the general condemnation of Egypt, but it was signaled out for special attention. Ezekiel declared that God would destroy the idols of the city (Ez 30:13) and bring great distress upon it (v 16). Jeremiah went further, prophesying that Memphis would be utterly destroyed and without inhabitants (Jer 46:19).<\/p>\n<p>Evidently, there are several reasons for this judgment. First, the punishment will come on all nations for their sinfulness and idolatry. Second, they will be punished for their animosity and cruelty to the Jews. In the generations before the exodus the Egyptians made their name hated by the Hebrews. After the death of Solomon and the division of the Hebrew kingdom, Shishak of Egypt invaded Palestine in the fifth year of King Rehoboam and wrought considerable destruction there (926 <span>BC<\/span>; 1 Kgs 14:25). Then in 609–608 <span>BC<\/span> Pharaoh Neco held Israel under tribute.<\/p>\n<p>Fulfillment of prophecies against Memphis occurred especially in connection with two major events. The Christian Roman emperor Theodosius (<span>AD<\/span> 379–395), in his campaign against paganism, ordered destruction of the temples of Memphis and desecration of its statues. Then in the seventh century Muslim monotheists conquered Egypt and likewise tried to obliterate evidences of ancient polytheism. After the Arabs began to build Cairo in 642, Memphis became a quarry for the new city. Gradually the ruins have been carted away until virtually nothing is left. A fallen 40-foot statue of Ramses II, one of his sphinxes, a few column bases, and other minor ruins lie among the palm trees and cornfields at the site. The largest remaining portion sits in a lake because the breaching of the ancient dikes has permitted the place to be inundated.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","content_en":"<h3>MEMPHIS<\/h3>\n<p>City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist.<\/p>\n<p>When the city was founded about 3000 <span>BC<\/span>, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presumably this is a corruption of the middle part of the Egyptian name.<\/p>\n<p class=\"h2\" id=\"HistoryofMemphis\">History of Memphis<\/p>\n<p>According to the fifth-century <span>BC<\/span> Greek historian Herodotus, King Menes founded the city of Memphis and built the temple of Ptah there shortly after unifying the country. Whether or not Menes was a historical person, it is commonly concluded today that shortly after the unification of Egypt (c. 3100 <span>BC<\/span>) a new capital was built on the border between Upper and Lower Egypt. Although the rulers of the first two dynasties after Egypt’s unification had come from Thinis, north of Thebes, the fact that they were buried at Saqqara west of Memphis seems to indicate that they made Memphis their capital.<\/p>\n<p>Memphis continued as the capital of Egypt during the Old Kingdom period (c. 2700–2200 <span>BC<\/span>). And Memphis, or the nearby city of It-Towy, continued as capital during much of the Middle Kingdom (c. 2050–1775).<\/p>\n<p>During the New Kingdom or Empire period (c. 1580– 1100), the capital was moved to Thebes. But Memphis was Egypt’s second capital during most of that period, and some rulers lived there because of its central geographical location. Ramses II moved his residence to Tanis in the Delta during the 13th century <span>BC<\/span>, but he built a number of structures at Memphis and engaged in large-scale renovation and restoration there. As early as the 16th or 15th century <span>BC<\/span>, Memphis began to take on a cosmopolitan character. Syrians, Phoenicians, Greeks, and Jews eventually established separate residential quarters there.<\/p>\n<p>Though some decline set in at Memphis during the invasions and uncertainties of the first millennium <span>BC<\/span>, the city remained virtually intact. Even after the founding of Alexandria in the fourth century <span>BC<\/span>, the city maintained its greatness; some of the Ptolemies were crowned there instead of at the primary capital of Alexandria.<\/p>\n<p>Memphis lost its importance as a religious center after the Christian emperor Theodosius closed its temples and ordered them torn down in the fourth century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"ProphecyagainstMemphis\">Prophecy against Memphis<\/p>\n<p>As noted above, the only places Memphis is referred to in the OT are in the Prophets. Of course, Memphis shared in the general condemnation of Egypt, but it was signaled out for special attention. Ezekiel declared that God would destroy the idols of the city (Ez 30:13) and bring great distress upon it (v 16). Jeremiah went further, prophesying that Memphis would be utterly destroyed and without inhabitants (Jer 46:19).<\/p>\n<p>Evidently, there are several reasons for this judgment. First, the punishment will come on all nations for their sinfulness and idolatry. Second, they will be punished for their animosity and cruelty to the Jews. In the generations before the exodus the Egyptians made their name hated by the Hebrews. After the death of Solomon and the division of the Hebrew kingdom, Shishak of Egypt invaded Palestine in the fifth year of King Rehoboam and wrought considerable destruction there (926 <span>BC<\/span>; 1 Kgs 14:25). Then in 609–608 <span>BC<\/span> Pharaoh Neco held Israel under tribute.<\/p>\n<p>Fulfillment of prophecies against Memphis occurred especially in connection with two major events. The Christian Roman emperor Theodosius (<span>AD<\/span> 379–395), in his campaign against paganism, ordered destruction of the temples of Memphis and desecration of its statues. Then in the seventh century Muslim monotheists conquered Egypt and likewise tried to obliterate evidences of ancient polytheism. After the Arabs began to build Cairo in 642, Memphis became a quarry for the new city. Gradually the ruins have been carted away until virtually nothing is left. A fallen 40-foot statue of Ramses II, one of his sphinxes, a few column bases, and other minor ruins lie among the palm trees and cornfields at the site. The largest remaining portion sits in a lake because the breaching of the ancient dikes has permitted the place to be inundated.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","summary_ro":"MEMPHIS City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist. When the city was founded about 3000 BC, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presu...","summary_en":"MEMPHIS City located about 15 miles (24.1 kilometers) southwest of Cairo, once the sprawling capital of Egypt; now, for all practical purposes, it does not exist. When the city was founded about 3000 BC, it was known as “White Wall” and was later called Men-nefru-Mine or Menfe in Egyptian. From the latter the Greeks got the name Memphis. Though one Hebrew reference follows the Greek (Hos 9:6), Memphis is commonly called Noph in the OT (Is 19:13; Jer 2:16; 44:1; 46:14, 19; Ez 30:13, 16); presu...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":3220,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aven","title_en":"Aven","content_ro":"<h3>AVEN<\/h3>\n<li>1. Term used by Ezekiel to describe On (Heliopolis), center of worship of the Egyptian sun god Ra (Ez 30:17). The Hebrew word <span class=\"hebrew\" lang=\"he\">aven<\/span> (“wickedness”) was a play on the name On in a prophecy against the idolatry and wickedness of Egypt. <em>See<\/em> Heliopolis.<\/li>\n<li>2. Epithet for Bethel (Hos 10:8), shortened from Beth-aven, “house of wickedness” (Hos 4:15; 5:8; 10:5). The prophet Hosea was condemning the northern kingdom’s idolatry, for which Bethel was one center (1 Kgs 12:28-29). <em>See<\/em> Beth-aven #2.<\/li>\n<li>3. Valley where Syria was to be punished because of its transgression against the Lord (Am 1:5), perhaps an oblique reference to Baalbek, the center of Syria’s Baal worship in the Beqa’a valley.<\/li>","content_en":"<h3>AVEN<\/h3>\n<li>1. Term used by Ezekiel to describe On (Heliopolis), center of worship of the Egyptian sun god Ra (Ez 30:17). The Hebrew word <span class=\"hebrew\" lang=\"he\">aven<\/span> (“wickedness”) was a play on the name On in a prophecy against the idolatry and wickedness of Egypt. <em>See<\/em> Heliopolis.<\/li>\n<li>2. Epithet for Bethel (Hos 10:8), shortened from Beth-aven, “house of wickedness” (Hos 4:15; 5:8; 10:5). The prophet Hosea was condemning the northern kingdom’s idolatry, for which Bethel was one center (1 Kgs 12:28-29). <em>See<\/em> Beth-aven #2.<\/li>\n<li>3. Valley where Syria was to be punished because of its transgression against the Lord (Am 1:5), perhaps an oblique reference to Baalbek, the center of Syria’s Baal worship in the Beqa’a valley.<\/li>","summary_ro":"AVEN 1. Term used by Ezekiel to describe On (Heliopolis), center of worship of the Egyptian sun god Ra (Ez 30:17). The Hebrew word aven (“wickedness”) was a play on the name On in a prophecy against the idolatry and wickedness of Egypt. See Heliopolis. 2. Epithet for Bethel (Hos 10:8), shortened from Beth-aven, “house of wickedness” (Hos 4:15; 5:8; 10:5). The prophet Hosea was condemning the northern kingdom’s idolatry, for which Bethel was one center (1 Kgs 12:28-29). See Beth-aven #2. 3. Va...","summary_en":"AVEN 1. Term used by Ezekiel to describe On (Heliopolis), center of worship of the Egyptian sun god Ra (Ez 30:17). The Hebrew word aven (“wickedness”) was a play on the name On in a prophecy against the idolatry and wickedness of Egypt. See Heliopolis. 2. Epithet for Bethel (Hos 10:8), shortened from Beth-aven, “house of wickedness” (Hos 4:15; 5:8; 10:5). The prophet Hosea was condemning the northern kingdom’s idolatry, for which Bethel was one center (1 Kgs 12:28-29). See Beth-aven #2. 3. Va...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16100,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heliopolis","title_en":"Heliopolis","content_ro":"<h3>HELIOPOLIS<\/h3>\n<p>Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 <span>BC<\/span>, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 <span>BC<\/span>).<\/p>\n<p>Since the temples contained the royal archives, the priests became the official historians of Egypt. Herodotus, a Greek historian of the fifth century <span>BC<\/span>, said the priests at Heliopolis were famous for their knowledge of Egyptian history. There were also training schools for priests and a medical school in the city.<\/p>\n<p>Other Egyptian sun worship centers existed at various times, but Heliopolis maintained its popularity for some 2,000 years. Though the city was of little importance politically, it was of primary religious influence. Among Egyptian religious buildings, the temple of Re at Heliopolis was second in size only to the temple of Amon at Thebes.<\/p>\n<p>In the OT, Heliopolis is called On. When Joseph was a member of the Egyptian official class, he married Asenath, the daughter of Potiphera the priest of On (Gn 41:45, 50; 46:20). The prophet Ezekiel warned of coming destruction in Egypt by the Babylonian king Nebuchadnezzar, citing Heliopolis (On) as one of the cities to be destroyed (Ez 30:17). In Amos 1:5, the <span>rsv<\/span> (mg) has an alternative rendering, “On,” for “Valley of Aven,” and the same reading in Ezekiel 30:17 for the <span>nlt<\/span> “Heliopolis.” The prophet Jeremiah also predicted the destruction of the obelisks (sacred pillars) of Heliopolis (Jer 43:13, <span>kjv<\/span> “Beth-shemesh”). Isaiah 19:18 is probably also a reference to Heliopolis (see <span>nlt<\/span>).<\/p>\n<p>The city lost its prominence in the fourth and third centuries <span>BC<\/span>, partly because of the library founded at Alexandria early in the third century <span>BC<\/span>. Alexandria replaced Heliopolis as the leading intellectual center in Egypt.<\/p>\n<p>Little remains today from the ancient city of the sun, but an obelisk erected by Sesostris I (1971–1928 <span>BC<\/span>) can still be seen at the site of Heliopolis. Several obelisks from Heliopolis, erected by Thutmose III (1490–1436 <span>BC<\/span>), have been moved to various parts of the world in modern times.<\/p>","content_en":"<h3>HELIOPOLIS<\/h3>\n<p>Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 <span>BC<\/span>, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 <span>BC<\/span>).<\/p>\n<p>Since the temples contained the royal archives, the priests became the official historians of Egypt. Herodotus, a Greek historian of the fifth century <span>BC<\/span>, said the priests at Heliopolis were famous for their knowledge of Egyptian history. There were also training schools for priests and a medical school in the city.<\/p>\n<p>Other Egyptian sun worship centers existed at various times, but Heliopolis maintained its popularity for some 2,000 years. Though the city was of little importance politically, it was of primary religious influence. Among Egyptian religious buildings, the temple of Re at Heliopolis was second in size only to the temple of Amon at Thebes.<\/p>\n<p>In the OT, Heliopolis is called On. When Joseph was a member of the Egyptian official class, he married Asenath, the daughter of Potiphera the priest of On (Gn 41:45, 50; 46:20). The prophet Ezekiel warned of coming destruction in Egypt by the Babylonian king Nebuchadnezzar, citing Heliopolis (On) as one of the cities to be destroyed (Ez 30:17). In Amos 1:5, the <span>rsv<\/span> (mg) has an alternative rendering, “On,” for “Valley of Aven,” and the same reading in Ezekiel 30:17 for the <span>nlt<\/span> “Heliopolis.” The prophet Jeremiah also predicted the destruction of the obelisks (sacred pillars) of Heliopolis (Jer 43:13, <span>kjv<\/span> “Beth-shemesh”). Isaiah 19:18 is probably also a reference to Heliopolis (see <span>nlt<\/span>).<\/p>\n<p>The city lost its prominence in the fourth and third centuries <span>BC<\/span>, partly because of the library founded at Alexandria early in the third century <span>BC<\/span>. Alexandria replaced Heliopolis as the leading intellectual center in Egypt.<\/p>\n<p>Little remains today from the ancient city of the sun, but an obelisk erected by Sesostris I (1971–1928 <span>BC<\/span>) can still be seen at the site of Heliopolis. Several obelisks from Heliopolis, erected by Thutmose III (1490–1436 <span>BC<\/span>), have been moved to various parts of the world in modern times.<\/p>","summary_ro":"HELIOPOLIS Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 BC, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 BC). Since the temples contained the royal archives, the pr...","summary_en":"HELIOPOLIS Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 BC, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 BC). Since the temples contained the royal archives, the pr...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30380,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pi-Beseth*","title_en":"Pi-Beseth*","content_ro":"<h3>PI-BESETH*<\/h3>\n<p>City mentioned together with Thebes, Memphis, and On in Ezekiel’s oracle about Egypt’s fall (Ez 30:17, <span>nlt<\/span> mg). In Egyptian the name is translated “house of the goddess Bastet.” Bastet was first represented as a woman with the head of a lioness, and in later periods by the head of a cat. In Greek she was known as Boubastis or Bubastis. The city of Boubastis was extensively described by Herodotus. It was located on the right shore of the Old Tanite branch of the Nile, also known as the Branch of Boubastis. Boubastis is the present Tell Basta. Archaeological excavations in 1866–67 unearthed evidence that it is a very old city, dating from the Old Kingdom. It was not until Shishak I, the founder of the 22d (Libyan) dynasty, that Pi-beseth became the capital. Hence, the dynasty is also known as the dynasty of Boubastis. The 23d dynasty kept Boubastis as the capital. It served about two centuries as the capital (c. 950–750 <span>BC<\/span>). The city was destroyed around 350 <span>BC<\/span> by Persian forces.<\/p>","content_en":"<h3>PI-BESETH*<\/h3>\n<p>City mentioned together with Thebes, Memphis, and On in Ezekiel’s oracle about Egypt’s fall (Ez 30:17, <span>nlt<\/span> mg). In Egyptian the name is translated “house of the goddess Bastet.” Bastet was first represented as a woman with the head of a lioness, and in later periods by the head of a cat. In Greek she was known as Boubastis or Bubastis. The city of Boubastis was extensively described by Herodotus. It was located on the right shore of the Old Tanite branch of the Nile, also known as the Branch of Boubastis. Boubastis is the present Tell Basta. Archaeological excavations in 1866–67 unearthed evidence that it is a very old city, dating from the Old Kingdom. It was not until Shishak I, the founder of the 22d (Libyan) dynasty, that Pi-beseth became the capital. Hence, the dynasty is also known as the dynasty of Boubastis. The 23d dynasty kept Boubastis as the capital. It served about two centuries as the capital (c. 950–750 <span>BC<\/span>). The city was destroyed around 350 <span>BC<\/span> by Persian forces.<\/p>","summary_ro":"PI-BESETH* City mentioned together with Thebes, Memphis, and On in Ezekiel’s oracle about Egypt’s fall (Ez 30:17, nlt mg). In Egyptian the name is translated “house of the goddess Bastet.” Bastet was first represented as a woman with the head of a lioness, and in later periods by the head of a cat. In Greek she was known as Boubastis or Bubastis. The city of Boubastis was extensively described by Herodotus. It was located on the right shore of the Old Tanite branch of the Nile, also known as ...","summary_en":"PI-BESETH* City mentioned together with Thebes, Memphis, and On in Ezekiel’s oracle about Egypt’s fall (Ez 30:17, nlt mg). In Egyptian the name is translated “house of the goddess Bastet.” Bastet was first represented as a woman with the head of a lioness, and in later periods by the head of a cat. In Greek she was known as Boubastis or Bubastis. The city of Boubastis was extensively described by Herodotus. It was located on the right shore of the Old Tanite branch of the Nile, also known as ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53227,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:17","title_en":"Study Note: Ezechiel 30:17","content_ro":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","content_en":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","summary_ro":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","summary_en":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80853,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:17","title_en":"Study Note: Ezechiel 30:17","content_ro":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","content_en":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","summary_ro":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","summary_en":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108479,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:17","title_en":"Study Note: Ezechiel 30:17","content_ro":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","content_en":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","summary_ro":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","summary_en":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:17","title_en":"Study Note: Ezechiel 30:17","content_ro":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","content_en":"<p><strong>30:17<\/strong> <em>of Heliopolis and Bubastis:<\/em> These cities were located in the Nile delta.<\/p>","summary_ro":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","summary_en":"30:17 of Heliopolis and Bubastis: These cities were located in the Nile delta.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":36705,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tahpanhes","title_en":"Tahpanhes","content_ro":"<h3>TAHPANHES<\/h3>\n<p>Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 <span>BC<\/span> when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, <span>rsv<\/span>).<\/p>\n<p>Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before the time of Psammetichus I (664–610 <span>BC<\/span>), who established a fortress at the site and left a garrison of Greek mercenaries. Pharaoh’s palace in Tahpanhes, where Jeremiah buried stones as a promise of Nebuchadnezzar’s invasion (Jer 43:9), has been identified with the fortress of Psammetichus. A fragmentary Neo-Babylonian text of the 37th year of Nebuchadnezzar refers to operations against Pharaoh Amasis and a Greek garrison.<\/p>","content_en":"<h3>TAHPANHES<\/h3>\n<p>Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 <span>BC<\/span> when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, <span>rsv<\/span>).<\/p>\n<p>Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before the time of Psammetichus I (664–610 <span>BC<\/span>), who established a fortress at the site and left a garrison of Greek mercenaries. Pharaoh’s palace in Tahpanhes, where Jeremiah buried stones as a promise of Nebuchadnezzar’s invasion (Jer 43:9), has been identified with the fortress of Psammetichus. A fragmentary Neo-Babylonian text of the 37th year of Nebuchadnezzar refers to operations against Pharaoh Amasis and a Greek garrison.<\/p>","summary_ro":"TAHPANHES Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 BC when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, rsv). Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before...","summary_en":"TAHPANHES Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 BC when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, rsv). Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36880,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tehaphnehes*","title_en":"Tehaphnehes*","content_ro":"<h3>TEHAPHNEHES*<\/h3>\n<p>Alternate spelling of Tahpanhes, an Egyptian city, in Ezekiel 30:18. <em>See<\/em> Tahpanhes.<\/p>","content_en":"<h3>TEHAPHNEHES*<\/h3>\n<p>Alternate spelling of Tahpanhes, an Egyptian city, in Ezekiel 30:18. <em>See<\/em> Tahpanhes.<\/p>","summary_ro":"TEHAPHNEHES* Alternate spelling of Tahpanhes, an Egyptian city, in Ezekiel 30:18. See Tahpanhes.","summary_en":"TEHAPHNEHES* Alternate spelling of Tahpanhes, an Egyptian city, in Ezekiel 30:18. See Tahpanhes.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53228,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:18","title_en":"Study Note: Ezechiel 30:18","content_ro":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","content_en":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","summary_ro":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","summary_en":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:18","title_en":"Study Note: Ezechiel 30:18","content_ro":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","content_en":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","summary_ro":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","summary_en":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108480,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:18","title_en":"Study Note: Ezechiel 30:18","content_ro":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","content_en":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","summary_ro":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","summary_en":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:18","title_en":"Study Note: Ezechiel 30:18","content_ro":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","content_en":"<p><strong>30:18<\/strong> <em>Tahpanhes<\/em> was a fortress town on the northeastern frontier of Egypt. • <em>dark day:<\/em> Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).<\/p>","summary_ro":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","summary_en":"30:18 Tahpanhes was a fortress town on the northeastern frontier of Egypt. • dark day: Egypt would see its light turned to darkness when God came to judge it, as in the Exodus plague (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":53229,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:19","title_en":"Study Note: Ezechiel 30:19","content_ro":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","content_en":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","summary_ro":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","summary_en":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:19","title_en":"Study Note: Ezechiel 30:19","content_ro":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","content_en":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","summary_ro":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","summary_en":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108481,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:19","title_en":"Study Note: Ezechiel 30:19","content_ro":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","content_en":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","summary_ro":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","summary_en":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:19","title_en":"Study Note: Ezechiel 30:19","content_ro":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","content_en":"<p><strong>30:19<\/strong> At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.<\/p>","summary_ro":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","summary_en":"30:19 At the end of this terrible judgment, the Egyptians would once again recognize God’s existence and power, just as they had at the time of the Exodus. God’s strength and reality are ultimately undeniable, even by those who do not bow before him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":53230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","content_en":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","summary_ro":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","summary_en":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53231,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","content_en":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","summary_ro":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","summary_en":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","content_en":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","summary_ro":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","summary_en":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80857,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","content_en":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","summary_ro":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","summary_en":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108482,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","content_en":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","summary_ro":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","summary_en":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108483,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","content_en":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","summary_ro":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","summary_en":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","content_en":"<p><strong>30:20-26<\/strong> This fourth message against Egypt shows that God had already begun to act against his old enemy.<\/p>","summary_ro":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","summary_en":"30:20-26 This fourth message against Egypt shows that God had already begun to act against his old enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:20","title_en":"Study Note: Ezechiel 30:20","content_ro":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","content_en":"<p><strong>30:20-26<\/strong> Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.<\/p>","summary_ro":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","summary_en":"30:20-26 Jerusalem was under siege by the Babylonians, but this message rules out even the faintest hope of assistance from the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":5490,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bone","title_en":"Bone","content_ro":"<h3>BONE<\/h3>\n<p>One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22).<\/p>\n<p>A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life back into them (Ez 37:1-14). In a living body, however, bones are living tissue, and Ezekiel knew that broken bones could heal (30:21). Intact bones were a requirement for an unblemished lamb for the Passover (Ex 12:46; Nm 9:11-12). Thus, the NT states that when Jesus Christ, the “Lamb of God” (Jn 1:36), was crucified, contrary to Roman practice, his legs were not broken (Ps 34:20; Jn 19:30-37).<\/p>\n<p>Some references to bones in the Bible (Jb 2:5; 19:20; 30:30) carry the connotation of deep feelings, as in the phrase “I feel it in my bones.” Other references are metaphorical expressions of close kinship, “flesh and bone” (Gn 2:23; 29:14; Jgs 9:2) being equivalent to the expression “one’s own flesh and blood.”<\/p>","content_en":"<h3>BONE<\/h3>\n<p>One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22).<\/p>\n<p>A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life back into them (Ez 37:1-14). In a living body, however, bones are living tissue, and Ezekiel knew that broken bones could heal (30:21). Intact bones were a requirement for an unblemished lamb for the Passover (Ex 12:46; Nm 9:11-12). Thus, the NT states that when Jesus Christ, the “Lamb of God” (Jn 1:36), was crucified, contrary to Roman practice, his legs were not broken (Ps 34:20; Jn 19:30-37).<\/p>\n<p>Some references to bones in the Bible (Jb 2:5; 19:20; 30:30) carry the connotation of deep feelings, as in the phrase “I feel it in my bones.” Other references are metaphorical expressions of close kinship, “flesh and bone” (Gn 2:23; 29:14; Jgs 9:2) being equivalent to the expression “one’s own flesh and blood.”<\/p>","summary_ro":"BONE One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22). A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life b...","summary_en":"BONE One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22). A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life b...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24964,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Medicine and Medical Practice","title_en":"Medicine and Medical Practice","content_ro":"<h3>MEDICINE AND MEDICAL PRACTICE<\/h3>\n<p>The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease.<\/p>\n<p>Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medicine. From these writings it can be seen that medicine at that time was a mixture of religion, divination, and demonology. Their pharmacopeia was extensive and included agents such as dog dung and human urine. Surgical operations were performed by some physicians. An unusual method of diagnosis practiced in Babylon was to inspect the liver of a freshly killed animal and compare it with a clay model of a liver from a normal animal. Differences between the two were used to diagnose the condition of the patient. An interesting example of this, and divination, is found in Ezekiel 21:21.<\/p>\n<p>The art of medicine was more advanced in Egypt than in Mesopotamia, depending more upon logic and observation. The Edwin-Smith papyrus is the oldest surgical treatise known. It discusses a variety of fractures, dislocations, wounds, tumors, and ulcers. Adhesive plaster, surgical stitching, and cauterization were used in treatment. The heart was recognized as the center of the circulatory system, and the pulse was observed. The Ebers papyrus deals with problems of internal medicine and their treatment. Enemas were a popular form of therapy, and their <em>materia medica<\/em> contained an assortment of remedies ranging from castor oil to animal fat to hot sand. Other papyri deal with gynecological problems and contain formularies and many magical incantations. Mummification was a highly developed art; Joseph had his father Jacob embalmed (Gn 50:2).<\/p>\n<p>The outlook of the Hebrew people in OT times toward disease was entirely different from that of their heathen neighbors. They did not believe in the heathen superstitions or gods and, consequently, did not develop a medical knowledge similar to the Egyptians and Babylonians. Instead, the Hebrews regarded sickness as a judgment from God (Ex 15:26; Dt 28:22, 35, 60-61; Jn 9:2) and recovery also was attributed to God (Ex 15:26; Ps 103:3). In accordance with this philosophy, King Asa’s reliance on physicians instead of on God is referred to in a reproachful way in 2 Chronicles 16:12. Therefore, while medical treatment was available in Israel, its use and development was less advanced than in neighboring lands.<\/p>\n<p>The most significant contribution the Hebrews gave to medicine was in the hygienic measures outlined in the Law, particularly Leviticus 11–15. While these had primarily a religious significance, they undoubtedly improved the general level of health and physical well-being of the people. The Hebrew priest was not the counterpart of the physician-priest found in other cultures. Although the Hebrew priest was expected to determine what physical conditions rendered a person ceremonially unclean, there is no intimation in Scripture that he treated diseases.<\/p>\n<p>The only surgical operation mentioned in Scripture is circumcision. This was performed by the Hebrews for religious rather than medical purposes, and it was not done by a physician but by the head of the house or someone else (Ex 4:25). In Ezekiel 30:21 reference is made to treating a fracture of the arm by immobilizing and splinting it with a roller bandage.<\/p>\n<p>Obstetrical care was given by women who were experienced midwives (Gn 35:17). In Genesis 38:27-30 there is an account of the birth of twins complicated by a transverse presentation. This is a difficult problem for even the most skilled obstetrician, and the fact that the mother and both babies survived speaks highly for the skill of this midwife. In Exodus 1:15-21 the use of birth stools for delivery is mentioned. This was a device to hold the laboring woman in a position favorable for delivering the baby.<\/p>\n<p>In NT times, Greek medicine had a dominant influence in the Mediterranean world. Although the practice of medicine was still in a primitive state, Hippocrates and other Greek physicians of his day laid the basis for modern medicine by rejecting magical explanations of diseases and through careful observation attempted to give a rational basis for medical treatment. From Mark 5:26 it is known that physicians were available in Israel. Indeed, the rabbis ordained that every town must have at least one physician, and some rabbis themselves practiced medicine.<\/p>\n<p>Specific medical remedies are occasionally mentioned in the Bible. Mandrakes were used as an aphrodisiac (Gn 30:14; Sg 7:13). When Job was afflicted with generalized boils, he removed the devitalized skin with a piece of pottery and sat in ashes (Jb 2:7-8). The ashes would have a drying effect on the draining sores, giving this treatment a rational basis for its use. Jeremiah refers in a rhetorical way to the balm in Gilead, indicating its medicinal use (Jer 8:22; 46:11). The exact nature or use of this balm is not known. When Hezekiah was mortally ill, he was instructed by Isaiah to put a lump of figs on the boil (2 Kgs 20:7). This probably should not be considered a treatment, however, any more than the dipping seven times in the Jordan by Naaman or the application of mud to the eyes of the blind by the Lord. The therapeutic effect of merriment on the mind found in Proverbs 17:22 is in accord with modern mental health beliefs.<\/p>\n<p>Medicinal use of wine is recorded several times in Scripture. Its mood-changing ability is alluded to in Proverbs 31:6, and apparently the sour wine offered to the Lord on the cross was intended to ameliorate his suffering through its analgesic property (Jn 19:29). Paul suggests to Timothy that he use a little wine for his stomach and other infirmities (1 Tm 5:23). It is significant that Paul said “a little” because pharmacologists today agree that wine in moderate amounts aids digestion and helps blood circulation; however, excessive amounts are deleterious to the health in numerous ways. The good Samaritan used oil and wine to treat the wounds of the injured man (Lk 10:34). Because of its alcoholic content, the wine would have an antiseptic action, but at the same time it would tend to coagulate the surface of the raw wound and permit bacteria to thrive under the coagulum. The oil, by its emollient effect, would tend to nullify this latter undesirable side effect of wine and would also be soothing due to its coating action. A dressing was then applied, and the patient was taken to a resting place.<\/p>\n<p>In Revelation 3:18 the Laodicean church is admonished to use eye salve. Since Laodicea was famous for a powder used for weak and ailing eyes, this illustration is uniquely appropriate to use in warning this church concerning its lack of spiritual vision.<\/p>\n<p><em>See also<\/em> Disease; Physician; Plague.<\/p>","content_en":"<h3>MEDICINE AND MEDICAL PRACTICE<\/h3>\n<p>The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease.<\/p>\n<p>Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medicine. From these writings it can be seen that medicine at that time was a mixture of religion, divination, and demonology. Their pharmacopeia was extensive and included agents such as dog dung and human urine. Surgical operations were performed by some physicians. An unusual method of diagnosis practiced in Babylon was to inspect the liver of a freshly killed animal and compare it with a clay model of a liver from a normal animal. Differences between the two were used to diagnose the condition of the patient. An interesting example of this, and divination, is found in Ezekiel 21:21.<\/p>\n<p>The art of medicine was more advanced in Egypt than in Mesopotamia, depending more upon logic and observation. The Edwin-Smith papyrus is the oldest surgical treatise known. It discusses a variety of fractures, dislocations, wounds, tumors, and ulcers. Adhesive plaster, surgical stitching, and cauterization were used in treatment. The heart was recognized as the center of the circulatory system, and the pulse was observed. The Ebers papyrus deals with problems of internal medicine and their treatment. Enemas were a popular form of therapy, and their <em>materia medica<\/em> contained an assortment of remedies ranging from castor oil to animal fat to hot sand. Other papyri deal with gynecological problems and contain formularies and many magical incantations. Mummification was a highly developed art; Joseph had his father Jacob embalmed (Gn 50:2).<\/p>\n<p>The outlook of the Hebrew people in OT times toward disease was entirely different from that of their heathen neighbors. They did not believe in the heathen superstitions or gods and, consequently, did not develop a medical knowledge similar to the Egyptians and Babylonians. Instead, the Hebrews regarded sickness as a judgment from God (Ex 15:26; Dt 28:22, 35, 60-61; Jn 9:2) and recovery also was attributed to God (Ex 15:26; Ps 103:3). In accordance with this philosophy, King Asa’s reliance on physicians instead of on God is referred to in a reproachful way in 2 Chronicles 16:12. Therefore, while medical treatment was available in Israel, its use and development was less advanced than in neighboring lands.<\/p>\n<p>The most significant contribution the Hebrews gave to medicine was in the hygienic measures outlined in the Law, particularly Leviticus 11–15. While these had primarily a religious significance, they undoubtedly improved the general level of health and physical well-being of the people. The Hebrew priest was not the counterpart of the physician-priest found in other cultures. Although the Hebrew priest was expected to determine what physical conditions rendered a person ceremonially unclean, there is no intimation in Scripture that he treated diseases.<\/p>\n<p>The only surgical operation mentioned in Scripture is circumcision. This was performed by the Hebrews for religious rather than medical purposes, and it was not done by a physician but by the head of the house or someone else (Ex 4:25). In Ezekiel 30:21 reference is made to treating a fracture of the arm by immobilizing and splinting it with a roller bandage.<\/p>\n<p>Obstetrical care was given by women who were experienced midwives (Gn 35:17). In Genesis 38:27-30 there is an account of the birth of twins complicated by a transverse presentation. This is a difficult problem for even the most skilled obstetrician, and the fact that the mother and both babies survived speaks highly for the skill of this midwife. In Exodus 1:15-21 the use of birth stools for delivery is mentioned. This was a device to hold the laboring woman in a position favorable for delivering the baby.<\/p>\n<p>In NT times, Greek medicine had a dominant influence in the Mediterranean world. Although the practice of medicine was still in a primitive state, Hippocrates and other Greek physicians of his day laid the basis for modern medicine by rejecting magical explanations of diseases and through careful observation attempted to give a rational basis for medical treatment. From Mark 5:26 it is known that physicians were available in Israel. Indeed, the rabbis ordained that every town must have at least one physician, and some rabbis themselves practiced medicine.<\/p>\n<p>Specific medical remedies are occasionally mentioned in the Bible. Mandrakes were used as an aphrodisiac (Gn 30:14; Sg 7:13). When Job was afflicted with generalized boils, he removed the devitalized skin with a piece of pottery and sat in ashes (Jb 2:7-8). The ashes would have a drying effect on the draining sores, giving this treatment a rational basis for its use. Jeremiah refers in a rhetorical way to the balm in Gilead, indicating its medicinal use (Jer 8:22; 46:11). The exact nature or use of this balm is not known. When Hezekiah was mortally ill, he was instructed by Isaiah to put a lump of figs on the boil (2 Kgs 20:7). This probably should not be considered a treatment, however, any more than the dipping seven times in the Jordan by Naaman or the application of mud to the eyes of the blind by the Lord. The therapeutic effect of merriment on the mind found in Proverbs 17:22 is in accord with modern mental health beliefs.<\/p>\n<p>Medicinal use of wine is recorded several times in Scripture. Its mood-changing ability is alluded to in Proverbs 31:6, and apparently the sour wine offered to the Lord on the cross was intended to ameliorate his suffering through its analgesic property (Jn 19:29). Paul suggests to Timothy that he use a little wine for his stomach and other infirmities (1 Tm 5:23). It is significant that Paul said “a little” because pharmacologists today agree that wine in moderate amounts aids digestion and helps blood circulation; however, excessive amounts are deleterious to the health in numerous ways. The good Samaritan used oil and wine to treat the wounds of the injured man (Lk 10:34). Because of its alcoholic content, the wine would have an antiseptic action, but at the same time it would tend to coagulate the surface of the raw wound and permit bacteria to thrive under the coagulum. The oil, by its emollient effect, would tend to nullify this latter undesirable side effect of wine and would also be soothing due to its coating action. A dressing was then applied, and the patient was taken to a resting place.<\/p>\n<p>In Revelation 3:18 the Laodicean church is admonished to use eye salve. Since Laodicea was famous for a powder used for weak and ailing eyes, this illustration is uniquely appropriate to use in warning this church concerning its lack of spiritual vision.<\/p>\n<p><em>See also<\/em> Disease; Physician; Plague.<\/p>","summary_ro":"MEDICINE AND MEDICAL PRACTICE The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease. Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medi...","summary_en":"MEDICINE AND MEDICAL PRACTICE The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease. Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medi...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53232,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:21","title_en":"Study Note: Ezechiel 30:21","content_ro":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","content_en":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","summary_ro":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","summary_en":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80858,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:21","title_en":"Study Note: Ezechiel 30:21","content_ro":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","content_en":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","summary_ro":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","summary_en":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108484,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:21","title_en":"Study Note: Ezechiel 30:21","content_ro":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","content_en":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","summary_ro":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","summary_en":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:21","title_en":"Study Note: Ezechiel 30:21","content_ro":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","content_en":"<p><strong>30:21-23<\/strong> <em>broken the arm of Pharaoh:<\/em> The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would <em>heal<\/em> or even be temporarily <em>bound up<\/em> so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even <em>to hold a sword<\/em> as it awaited the final death thrust.<\/p>","summary_ro":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","summary_en":"30:21-23 broken the arm of Pharaoh: The Lord had already shattered the Egyptians’ strength in the defeat of Pharaoh Hophra by Nebuchadnezzar (see Jer 37:5-11). Had Hophra succeeded in his mission, the pressure on Jerusalem would have been relieved, at least temporarily; now all hope of help from Egypt was gone. There was no prospect that the broken arm would heal or even be temporarily bound up so that Pharaoh could protect Jerusalem. Egypt would be totally helpless, unable even to hold a swo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":53233,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:24","title_en":"Study Note: Ezechiel 30:24","content_ro":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","content_en":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","summary_ro":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","summary_en":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:24","title_en":"Study Note: Ezechiel 30:24","content_ro":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","content_en":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","summary_ro":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","summary_en":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108485,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:24","title_en":"Study Note: Ezechiel 30:24","content_ro":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","content_en":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","summary_ro":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","summary_en":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezechiel 30:24","title_en":"Study Note: Ezechiel 30:24","content_ro":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","content_en":"<p><strong>30:24-26<\/strong> While disabling Pharaoh (30:22), the Lord would <em>strengthen the arms of Babylon’s king<\/em><em>,<\/em> increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 <span>BC<\/span>.<\/p>","summary_ro":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","summary_en":"30:24-26 While disabling Pharaoh (30:22), the Lord would strengthen the arms of Babylon’s king, increasing the already uneven nature of the contest. The fate of the forthcoming battle of the superpowers rested entirely in the Lord’s hands, and he had already determined its outcome. Nebuchadnezzar clashed with the Egyptians on a number of occasions, ending with victory in 567 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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