1
Iată capii de familii şi spiţele de neam ale celor ce s-au suit cu mine din Babilon, supt domnia împăratului Artaxerxe.
2
Din fiii lui Fineas, Gherşom; din fiii lui Itamar, Daniel; din fiii lui David, Hatuş,
3
din fiii lui Şecania; din fiii lui Pareoş, Zaharia, şi cu el o sută cincizeci de bărbaţi înscrişi;
4
din fiii lui Pahat-Moab, Elioenai, fiul lui Zeraria, şi cu el două sute de bărbaţi;
5
din fiii lui Şecania, fiul lui Iahaziel, şi cu el trei sute de bărbaţi;
6
din fiii lui Adin, Ebed, fiul lui Ionatan, şi cu el cincizeci de bărbaţi;
7
din fiii lui Elam, Isaia, fiul Ataliei, şi cu el şaptezeci de bărbaţi;
8
din fiii lui Şefatia, Zebadia, fiul lui Micael, şi cu el optzeci de mii de bărbaţi;
9
din fiii lui Ioab, Obadia, fiul lui Iehiel, şi cu el douăsute optsprezece bărbaţi;
10
din fiii lui Şelomit, fiul lui Iosifia, şi cu el o sută şasezeci de bărbaţi;
11
din fiii lui Bebai, Zaharia, fiul lui Bebai, şi cu el douăzeci şi opt de bărbaţi;
12
din fiii lui Azgad, Iohanan, fiul lui Hacatan, şi cu el o sută zece bărbaţi;
13
din fiii lui Adonicam, cei din urmă, ale căror nume iată-le: Elifelet, Ieiel şi Şemaia, şi cu ei şasezeci de bărbaţi;
14
din fiii lui Bigvai, Utai şi Zabud, şi cu ei şaptezeci de bărbaţi.
15
I-am strâns la râul care curge spre Ahava, şi am tăbărât acolo trei zile. Am căutat între popor şi preoţi, şi n-am găsit acolo pe niciunul din fiii lui Levi.
16
Atunci am trimes să cheme pe căpeteniile Eliezer, Ariel, Şemaia, Elnatan, Iarib, Elnatan, Natan, Zaharia şi Meşulam, şi pe învăţătorii Ioiarib şi Elnatan.
17
I-am trimes la căpetenia Ido, care locuia la Casifia, şi am pus în gura lor ce trebuiau să spună lui Ido şi fraţilor săi slujitori ai Templului cari erau la Casifia, ca să ne aducă slujitori pentru Casa Dumnezeului nostru.
18
Şi, fiindcă mâna cea bună a Dumnezeului nostru era peste noi, ne-au adus pe Serebia, bărbat cu minte, dintre fiii lui Mahli, fiul lui Levi, fiul lui Israel, şi cu el pe fiii şi fraţii lui, în număr de optsprezece;
19
pe Haşabia, şi cu el pe Isaia, dintre fiii lui Merari, fraţii săi şi fiii lor, în număr de douăzeci;
20
şi dintre slujitorii Templului, pe cari David şi căpeteniile îi puseseră în slujba Leviţilor, două sute douăzeci de slujitori ai Templului, toţi numiţi pe nume.
21
Acolo, la râul Ahava, am vestit un post de smerire înaintea Dumnezeului nostru, ca să cerem dela El o călătorie fericită pentru noi, pentru copiii noştri, şi pentru tot ce era al nostru.
22
Mi-era ruşine să cer împăratului o oaste de însoţire şi călăreţi, ca să ne ocrotească împotriva vrăjmaşului pe drum, căci spusesem împăratului: ,,Mâna Dumnezeului nostru este, spre binele lor, peste toţi cei ce -L caută, dar puterea şi mânia Lui sânt peste toţi cei ce -L părăsesc.``
23
Pentru aceasta am postit şi am chemat pe Dumnezeul nostru. Şi El ne-a ascultat.
24
Am ales douăsprezece căpetenii dintre preoţi, pe Şerabia, Haşabia, şi zece din fraţii lor.
25
Am cântărit înaintea lor argintul, aurul, şi uneltele, date în dar pentru Casa Dumnezeului nostru de împărat, sfetnicii şi căpeteniile lui, şi de toţi cei din Israel cari se aflau acolo.
26
Am dat în mânile lor şase sute cincizeci de talanţi de argint, unelte de argint de o sută de talanţi, o sută de talanţi de aur,
27
douăzeci de pahare de aur de o mie de darici, şi două vase de aramă frumoasă poleită, tot atât de scumpă ca aurul.
28
Apoi le-am zis: ,,Sânteţi închinaţi Domnului. Vasele acestea sânt lucruri sfinte, şi argintul şi aurul acestea sânt un dar de bună voie făcut Domnului, Dumnezeului părinţilor voştri.
29
Fiţi cu ochii în patru, şi luaţi lucrurile acestea supt paza voastră, până le veţi cântări înaintea căpeteniilor preoţilor şi înaintarea Leviţilor, şi înaintarea capilor de familii ai lui Israel, la Ierusalim, în cămările Casei Domnului.``
30
Şi preoţii şi Leviţii au luat greutatea argintului, aurului şi vaselor, ca să le ducă la Ierusalim, în Casa Dumnezeului nostru.
31
Am plecat dela râul Ahava, ca să ne ducem la Ierusalim, în a douăsprezecea zi a lunii întâia. Mâna Dumnezeului nostru a fost peste noi, şi ne-a păzit de loviturile vrăjmaşului şi de orice piedică pe drum.
32
Am ajuns la Ierusalim, şi ne-am odihnit acolo trei zile.
33
În ziua a patra, am cântărit în Casa Dumnezeului nostru argintul, aurul şi vasele, pe cari le-am încredinţat lui Meremot, fiul lui Urie, preotul. Cu el era Eleazar, fiul lui Fineas, şi împreună cu ei Leviţii Iozabad, fiul lui Iosua, şi Noadia, fiul lui Binui.
34
Fiind cercetate toate după număr şi greutate, au pus atunci în scris greutatea tuturor.
35
Fiii robiei, întorşi din robie, au adus, ca ardere de tot Dumnezeului lui Israel, doisprezece viţei pentru tot Israelul, nouăzeci şi şase de berbeci, şaptezeci şi şapte de miei, şi doisprezece ţapi, ca jertfe ispăşitoare, toate ca ardere de tot Domnului.
36
Au dat poruncile împăratului dregătorilor împăratului şi cârmuitorilor de dincoace de Râu, cari au ajutat pe popor şi casa lui Dumnezeu.
{"verseMap":{"1":[{"id":11802,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ezra","title_en":"Book of Ezra","content_ro":"<h3>EZRA, Book of<\/h3>\n<p>One of the historical books of the OT, associated with 2 Chronicles and Nehemiah.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Background<\/p>\n<p>• Sources<\/p>\n<p>• Date<\/p>\n<p>• Languages, Texts, and Versions<\/p>\n<p>• Purpose and Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>In the Talmud tractate <em>Baba Bathra<\/em> 15a, the rabbis and scribes regarded Ezra and Nehemiah as one book. Josephus (<em>Apion<\/em> 1.8) also considered the two books to be one when the number of OT books was given as 22. Some church fathers, such as Melito of Sardis and Jerome, thought of them as one book. The Septuagint (Greek translation of the OT) also grouped the two books as one, referring to them as 2 Ezra to distinguish them from an apocryphal book known as 1 Ezra. The Latin Vulgate, however, called Ezra “1 Ezra” and Nehemiah “2 Ezra.”<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The Jewish people came under the rule of the Persian Empire when Cyrus conquered Babylon in 539 <span>BC<\/span>. From then until Ezra’s time, the Persian kings were Cyrus (539–530 <span>BC<\/span>), who allowed the Jewish people and other captives to return to their homeland (Ezr 1); Cambyses (529–522 <span>BC<\/span>); Gaumata, a usurper of the throne (522 <span>BC<\/span>); Darius I (521–486 <span>BC<\/span>; Ezr 5:6); Xerxes I (OT Ahasuerus, 486–465 <span>BC<\/span>; Ezr 4:6); and Artaxerxes I (465–424 <span>BC<\/span>; Ezr 4:7-23; 7:1–10:44). Both Ezra’s and Nehemiah’s work fall within the period between Cyrus and Artaxerxes I. Some scholars, however, place Ezra during the reign of Artaxerxes II (404–359 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"Sources\">Sources<\/p>\n<p>By tradition, the Jewish leader Ezra researched and put together the material that forms his book. Chapters 7–10 are written in the first person singular, and Ezra may have used the autobiographical passages as the core of this book, adding information from other sources. That the book contains portions written in Aramaic has been used as justification for assigning a date later than Ezra’s time. But the Aramaic of Ezra bears a remarkable similarity to fifth-century <span>BC<\/span> Aramaic papyri from the Jewish community at Elephantine in Egypt.<\/p>\n<p>The book is largely a compilation, using autobiography, official documents, edicts, and other material. The present book of Ezra contains four identifiable strata of source material.<\/p>\n<h5>Memoirs of Ezra<\/h5>\n<p>Certain sections appear in the first person singular (7:27–9:15), located between third-person narratives (7:1-26; 10). The memoirs were probably part of Ezra’s own official reports.<\/p>\n<h5>Aramaic Documents<\/h5>\n<p>Aramaic was the diplomatic language of the Persian Empire, and a number of documents appear in the book of Ezra. A letter of complaint was written to Artaxerxes I about the rebuilding of the city walls, for example, and Ezra also included the official reply (Ezr 4:8-23). There is also a letter of Darius I and the king’s reply (5:1–6:18). An official authorization by the Persian court of Artaxerxes permitted Ezra to return, and this included a description of material entrusted into his keeping (7:12-26). Since all of those sections were official correspondence, the record naturally is written in Aramaic.<\/p>\n<h5>Hebrew Lists<\/h5>\n<p>Ezra included Hebrew documents listing people’s names for a number of purposes. One such document indicated the Persian government’s permission for Jewish immigrants to return to the land of Israel (Ezr 1:2-4). It was a Jewish version of Cyrus’s general edict expressing concern for all his subjects. The edict in Aramaic is repeated by Ezra in 6:3-5, and that version is probably taken from an original memorandum of a royal decision. Ezra included lists of the immigrants who returned to begin the second commonwealth of Israel (ch 2, repeated in Neh 7). The book also contains a list of immigrants who returned with Ezra by permission of Artaxerxes I (Ezr 8:1-14). Lists of those who had married pagan wives are provided as well (10:18-43).<\/p>\n<h5>Narrative<\/h5>\n<p>The rest of the book comprises narrative by Ezra himself. For the period of the first return prior to his own time, he probably drew upon existing sources, either oral or documentary. Material in the book that was contemporary with the scribe would be his personal account about his own work.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Traditionally, the Artaxerxes in Ezra 7:1 has been identified with Artaxerxes I Longimanus. Ezra’s arrival in Jerusalem would thus have been in 458 <span>BC<\/span> (see <span>nlt<\/span> mg for 7:8). Therefore, Ezra’s work at Jerusalem started before that of Nehemiah, who came in 445 <span>BC<\/span>.<\/p>\n<p>But the traditional dates are questioned from a number of sources. One alternative is to place Nehemiah during the reign of Artaxerxes I (464–424 <span>BC<\/span>) and Ezra at a later date, in the reign of Artaxerxes II Mnemon (404–359 <span>BC<\/span>). Such a suggestion creates a difficulty with Nehemiah 8:2, because there Ezra is named as Nehemiah’s contemporary and coworker.<\/p>\n<p>In addition, the Elephantine papyri (407–400 <span>BC<\/span>) mention the high priest Johanan in Jerusalem, and Sanballat as governor of Samaria. Johanan is considered a grandson of Eliashib, but Nehemiah was a contemporary of Eliashib (Neh 3:1, 20). The biblical material that speaks of Nehemiah going to Jerusalem in the 20th year of Artaxerxes (Neh 2:1, 445 <span>BC<\/span>) and again during the 32nd year (Neh 13:6, 433 <span>BC<\/span>) refers to Eliashib’s contemporary high priesthood with Ezra. The traditional position thus furnishes a reasonable date for the book of Ezra. If the scribe were placed during the reign of Artaxerxes II (c. 397 <span>BC<\/span>), his ministry would be too late for the high priesthood of Johanan.<\/p>\n<p class=\"h2\" id=\"LanguagesTextsandVersions\">Languages, Texts, and Versions<\/p>\n<p>The primary language of the book of Ezra is Hebrew; the exceptions are 4:7, 6:18, and 7:12-26, which are written in Aramaic. The Hebrew portion appears to resemble the language of Daniel, Haggai, and 2 Chronicles much more than later Hebrew, such as that of Ecclesiasticus. As indicated, the Aramaic portions resemble the Elephantine papyri, dated about 407–400 <span>BC<\/span>. In addition, Persian personal and family names and Persian words and expressions occur in the book, such as Bigvai, Mithredath, and Elam. All of these evidences serve to place the book in about the fifth century <span>BC<\/span>.<\/p>\n<p>The Hebrew Masoretic Text of Ezra seems well preserved. The Septuagint version is a bit shorter than the Masoretic Text. Only parts of Ezra 4 and 5 have been found among the Dead Sea Scrolls.<\/p>\n<p class=\"h2\" id=\"PurposeandContent\">Purpose and Content<\/p>\n<p>The book of Ezra is a straightforward account of one of the most important events in Jewish history. From a priestly point of view, it is an account of the restoration of Jewish people to their homeland following the Babylonian dispersion. The record tells of two distinct returns, one under the leadership of Zerubbabel (chs 1–6; 538 <span>BC<\/span>), and 80 years later, the second return led by Ezra (chs 7–10; 458 <span>BC<\/span>). The book emphasizes Ezra’s leadership and the reestablishment of the people on their land, both of which were to have important future consequences.<\/p>\n<p>Little is known about the political activity of Ezra in the Persian court. He appears to have been a man of considerable influence, however, and could well be described as an official who held a position corresponding to that of “Secretary of State for Jewish Affairs.” To what extent that function applied to the Persian Empire as a whole is uncertain, since Ezra’s recorded activities took place only in the area known to the Persians as the province “Beyond the River,” that is, the territory lying to the west of the Euphrates. The importance of Ezra’s position in the Persian Empire is indicated by the fact that King Artaxerxes gave him full authority to do whatever he thought necessary for the welfare of his people and the empire (7:21-26). Ezra’s genealogy is given in 7:1-5, and he is consistently spoken of as a scribe learned in the Mosaic law. As a descendant of Zadok the priest, he would have the authority to instruct others in the Torah.<\/p>\n<p>Chapter 4 speaks of the opposition to rebuilding the temple and the walls. We should recognize that Ezra’s approach in this chapter is topical rather than chronological where, in the middle of describing the earlier opposition to building the temple (5:1-5), he complained that the same kind of opposition was being repeated in his day concerning the attempt to rebuild the city walls and repair the fortifications of Jerusalem (5:7-23). Internal evidence suggests that a long historical interval ensued during the reign of Ahasuerus, or Xerxes, and the early part of Artaxerxes’ regime. During this period, complaints were made to the Persian authorities that the returned Judeans were rebuilding the city wall of Jerusalem, and as a result the work was halted for some time. It readily can be seen that Ezra was dealing with the evil intentions of Judah’s enemies and that the opposition of Rehum and Shimshai did not appear in the 520s (when the temple was being built) because they lived in the 460s, early in the reign of Artaxerxes I.<\/p>\n<p>But the initial passage is actually a history of opposition to rebuilding the ruined temple. It narrates the frustrations experienced by the Judean community from the time of return to their homeland during Cyrus’s rule (4:1-5) up to the time of King Darius (v 24). The prophet Haggai (520 <span>BC<\/span>) aroused the people with his message and persuaded them to lay the foundations of the new temple.<\/p>\n<p>Ezra resumes the theme of the book in chapter 5. He points out the problems, frustrations, and hindrances the Jewish people had with the construction of the temple. It was not until a diligent search had been made in the archives by the Persian authorities that the original edict granting permission to build the temple was found (5:7–6:5).<\/p>\n<p><em>See also<\/em> Ezra (Person) #1; Postexilic Period.<\/p>","content_en":"<h3>EZRA, Book of<\/h3>\n<p>One of the historical books of the OT, associated with 2 Chronicles and Nehemiah.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Background<\/p>\n<p>• Sources<\/p>\n<p>• Date<\/p>\n<p>• Languages, Texts, and Versions<\/p>\n<p>• Purpose and Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>In the Talmud tractate <em>Baba Bathra<\/em> 15a, the rabbis and scribes regarded Ezra and Nehemiah as one book. Josephus (<em>Apion<\/em> 1.8) also considered the two books to be one when the number of OT books was given as 22. Some church fathers, such as Melito of Sardis and Jerome, thought of them as one book. The Septuagint (Greek translation of the OT) also grouped the two books as one, referring to them as 2 Ezra to distinguish them from an apocryphal book known as 1 Ezra. The Latin Vulgate, however, called Ezra “1 Ezra” and Nehemiah “2 Ezra.”<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The Jewish people came under the rule of the Persian Empire when Cyrus conquered Babylon in 539 <span>BC<\/span>. From then until Ezra’s time, the Persian kings were Cyrus (539–530 <span>BC<\/span>), who allowed the Jewish people and other captives to return to their homeland (Ezr 1); Cambyses (529–522 <span>BC<\/span>); Gaumata, a usurper of the throne (522 <span>BC<\/span>); Darius I (521–486 <span>BC<\/span>; Ezr 5:6); Xerxes I (OT Ahasuerus, 486–465 <span>BC<\/span>; Ezr 4:6); and Artaxerxes I (465–424 <span>BC<\/span>; Ezr 4:7-23; 7:1–10:44). Both Ezra’s and Nehemiah’s work fall within the period between Cyrus and Artaxerxes I. Some scholars, however, place Ezra during the reign of Artaxerxes II (404–359 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"Sources\">Sources<\/p>\n<p>By tradition, the Jewish leader Ezra researched and put together the material that forms his book. Chapters 7–10 are written in the first person singular, and Ezra may have used the autobiographical passages as the core of this book, adding information from other sources. That the book contains portions written in Aramaic has been used as justification for assigning a date later than Ezra’s time. But the Aramaic of Ezra bears a remarkable similarity to fifth-century <span>BC<\/span> Aramaic papyri from the Jewish community at Elephantine in Egypt.<\/p>\n<p>The book is largely a compilation, using autobiography, official documents, edicts, and other material. The present book of Ezra contains four identifiable strata of source material.<\/p>\n<h5>Memoirs of Ezra<\/h5>\n<p>Certain sections appear in the first person singular (7:27–9:15), located between third-person narratives (7:1-26; 10). The memoirs were probably part of Ezra’s own official reports.<\/p>\n<h5>Aramaic Documents<\/h5>\n<p>Aramaic was the diplomatic language of the Persian Empire, and a number of documents appear in the book of Ezra. A letter of complaint was written to Artaxerxes I about the rebuilding of the city walls, for example, and Ezra also included the official reply (Ezr 4:8-23). There is also a letter of Darius I and the king’s reply (5:1–6:18). An official authorization by the Persian court of Artaxerxes permitted Ezra to return, and this included a description of material entrusted into his keeping (7:12-26). Since all of those sections were official correspondence, the record naturally is written in Aramaic.<\/p>\n<h5>Hebrew Lists<\/h5>\n<p>Ezra included Hebrew documents listing people’s names for a number of purposes. One such document indicated the Persian government’s permission for Jewish immigrants to return to the land of Israel (Ezr 1:2-4). It was a Jewish version of Cyrus’s general edict expressing concern for all his subjects. The edict in Aramaic is repeated by Ezra in 6:3-5, and that version is probably taken from an original memorandum of a royal decision. Ezra included lists of the immigrants who returned to begin the second commonwealth of Israel (ch 2, repeated in Neh 7). The book also contains a list of immigrants who returned with Ezra by permission of Artaxerxes I (Ezr 8:1-14). Lists of those who had married pagan wives are provided as well (10:18-43).<\/p>\n<h5>Narrative<\/h5>\n<p>The rest of the book comprises narrative by Ezra himself. For the period of the first return prior to his own time, he probably drew upon existing sources, either oral or documentary. Material in the book that was contemporary with the scribe would be his personal account about his own work.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Traditionally, the Artaxerxes in Ezra 7:1 has been identified with Artaxerxes I Longimanus. Ezra’s arrival in Jerusalem would thus have been in 458 <span>BC<\/span> (see <span>nlt<\/span> mg for 7:8). Therefore, Ezra’s work at Jerusalem started before that of Nehemiah, who came in 445 <span>BC<\/span>.<\/p>\n<p>But the traditional dates are questioned from a number of sources. One alternative is to place Nehemiah during the reign of Artaxerxes I (464–424 <span>BC<\/span>) and Ezra at a later date, in the reign of Artaxerxes II Mnemon (404–359 <span>BC<\/span>). Such a suggestion creates a difficulty with Nehemiah 8:2, because there Ezra is named as Nehemiah’s contemporary and coworker.<\/p>\n<p>In addition, the Elephantine papyri (407–400 <span>BC<\/span>) mention the high priest Johanan in Jerusalem, and Sanballat as governor of Samaria. Johanan is considered a grandson of Eliashib, but Nehemiah was a contemporary of Eliashib (Neh 3:1, 20). The biblical material that speaks of Nehemiah going to Jerusalem in the 20th year of Artaxerxes (Neh 2:1, 445 <span>BC<\/span>) and again during the 32nd year (Neh 13:6, 433 <span>BC<\/span>) refers to Eliashib’s contemporary high priesthood with Ezra. The traditional position thus furnishes a reasonable date for the book of Ezra. If the scribe were placed during the reign of Artaxerxes II (c. 397 <span>BC<\/span>), his ministry would be too late for the high priesthood of Johanan.<\/p>\n<p class=\"h2\" id=\"LanguagesTextsandVersions\">Languages, Texts, and Versions<\/p>\n<p>The primary language of the book of Ezra is Hebrew; the exceptions are 4:7, 6:18, and 7:12-26, which are written in Aramaic. The Hebrew portion appears to resemble the language of Daniel, Haggai, and 2 Chronicles much more than later Hebrew, such as that of Ecclesiasticus. As indicated, the Aramaic portions resemble the Elephantine papyri, dated about 407–400 <span>BC<\/span>. In addition, Persian personal and family names and Persian words and expressions occur in the book, such as Bigvai, Mithredath, and Elam. All of these evidences serve to place the book in about the fifth century <span>BC<\/span>.<\/p>\n<p>The Hebrew Masoretic Text of Ezra seems well preserved. The Septuagint version is a bit shorter than the Masoretic Text. Only parts of Ezra 4 and 5 have been found among the Dead Sea Scrolls.<\/p>\n<p class=\"h2\" id=\"PurposeandContent\">Purpose and Content<\/p>\n<p>The book of Ezra is a straightforward account of one of the most important events in Jewish history. From a priestly point of view, it is an account of the restoration of Jewish people to their homeland following the Babylonian dispersion. The record tells of two distinct returns, one under the leadership of Zerubbabel (chs 1–6; 538 <span>BC<\/span>), and 80 years later, the second return led by Ezra (chs 7–10; 458 <span>BC<\/span>). The book emphasizes Ezra’s leadership and the reestablishment of the people on their land, both of which were to have important future consequences.<\/p>\n<p>Little is known about the political activity of Ezra in the Persian court. He appears to have been a man of considerable influence, however, and could well be described as an official who held a position corresponding to that of “Secretary of State for Jewish Affairs.” To what extent that function applied to the Persian Empire as a whole is uncertain, since Ezra’s recorded activities took place only in the area known to the Persians as the province “Beyond the River,” that is, the territory lying to the west of the Euphrates. The importance of Ezra’s position in the Persian Empire is indicated by the fact that King Artaxerxes gave him full authority to do whatever he thought necessary for the welfare of his people and the empire (7:21-26). Ezra’s genealogy is given in 7:1-5, and he is consistently spoken of as a scribe learned in the Mosaic law. As a descendant of Zadok the priest, he would have the authority to instruct others in the Torah.<\/p>\n<p>Chapter 4 speaks of the opposition to rebuilding the temple and the walls. We should recognize that Ezra’s approach in this chapter is topical rather than chronological where, in the middle of describing the earlier opposition to building the temple (5:1-5), he complained that the same kind of opposition was being repeated in his day concerning the attempt to rebuild the city walls and repair the fortifications of Jerusalem (5:7-23). Internal evidence suggests that a long historical interval ensued during the reign of Ahasuerus, or Xerxes, and the early part of Artaxerxes’ regime. During this period, complaints were made to the Persian authorities that the returned Judeans were rebuilding the city wall of Jerusalem, and as a result the work was halted for some time. It readily can be seen that Ezra was dealing with the evil intentions of Judah’s enemies and that the opposition of Rehum and Shimshai did not appear in the 520s (when the temple was being built) because they lived in the 460s, early in the reign of Artaxerxes I.<\/p>\n<p>But the initial passage is actually a history of opposition to rebuilding the ruined temple. It narrates the frustrations experienced by the Judean community from the time of return to their homeland during Cyrus’s rule (4:1-5) up to the time of King Darius (v 24). The prophet Haggai (520 <span>BC<\/span>) aroused the people with his message and persuaded them to lay the foundations of the new temple.<\/p>\n<p>Ezra resumes the theme of the book in chapter 5. He points out the problems, frustrations, and hindrances the Jewish people had with the construction of the temple. It was not until a diligent search had been made in the archives by the Persian authorities that the original edict granting permission to build the temple was found (5:7–6:5).<\/p>\n<p><em>See also<\/em> Ezra (Person) #1; Postexilic Period.<\/p>","summary_ro":"EZRA, Book of One of the historical books of the OT, associated with 2 Chronicles and Nehemiah. Preview • Name • Background • Sources • Date • Languages, Texts, and Versions • Purpose and Content Name In the Talmud tractate Baba Bathra 15a, the rabbis and scribes regarded Ezra and Nehemiah as one book. Josephus (Apion 1.8) also considered the two books to be one when the number of OT books was given as 22. Some church fathers, such as Melito of Sardis and Jerome, thought of them as one book. ...","summary_en":"EZRA, Book of One of the historical books of the OT, associated with 2 Chronicles and Nehemiah. Preview • Name • Background • Sources • Date • Languages, Texts, and Versions • Purpose and Content Name In the Talmud tractate Baba Bathra 15a, the rabbis and scribes regarded Ezra and Nehemiah as one book. Josephus (Apion 1.8) also considered the two books to be one when the number of OT books was given as 22. Some church fathers, such as Melito of Sardis and Jerome, thought of them as one book. ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11895,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13449,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy","title_en":"Genealogy","content_ro":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","summary_en":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21801,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48071,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:1","title_en":"Study Note: Ezra 8:1","content_ro":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","content_en":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","summary_ro":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","summary_en":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75697,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:1","title_en":"Study Note: Ezra 8:1","content_ro":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","content_en":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","summary_ro":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","summary_en":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103323,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:1","title_en":"Study Note: Ezra 8:1","content_ro":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","content_en":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","summary_ro":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","summary_en":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130949,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:1","title_en":"Study Note: Ezra 8:1","content_ro":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","content_en":"<p><strong>8:1-14<\/strong> This <em>list of the family leaders<\/em> designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.<\/p>","summary_ro":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","summary_en":"8:1-14 This list of the family leaders designates those who stepped out in faith and traveled with Ezra back to Jerusalem to join the Jewish community there. It lists fifteen families represented by 1,515 men. Including women and children, the total could have been around 5,000 people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":8537,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Daniel (Person)","title_en":"Daniel (Person)","content_ro":"<h3>DANIEL (P<span>erson<\/span>)<\/h3>\n<li>1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3).<\/li>\n<p><em>See also<\/em> Kileab.<\/p>\n<li>2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6).<\/li>\n<li>3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended from Jewish nobility (Dn 1:3). If born during the time of King Josiah’s reforms (c. 621 <span>BC<\/span>), Daniel would have been about 16 when he and his three friends—Hananiah, Mishael, and Azariah—were deported from Jerusalem to Babylon by King Nebuchadnezzar. They may have been hostages to assure the cooperation of the royal family in Judah.<\/li>\n<p>Daniel, renamed Belteshazzar (meaning “may Bel [god] protect his life”), was trained for court service. He quickly established a reputation for intelligence and for absolute fidelity to his God. After three years of instruction, he began a court career that lasted nearly 70 years (Dn 1:21). Daniel had hardly finished his training when he was called on to interpret one of Nebuchadnezzar’s dreams, in which a great image collapsed and disintegrated when struck by a stone. God revealed its meaning to Daniel, who explained it to the king. In gratitude Nebuchadnezzar offered him the post of governor of Babylonia, but Daniel requested that the honor be conferred on his three companions in captivity.<\/p>\n<p>Near the end of Nebuchadnezzar’s life, Daniel was able to interpret a second dream (Dn 4). That dream intimated the king’s impending insanity. Daniel urged the king to repent (4:27), but he did not, and subsequently for a period of time he became deranged.<\/p>\n<p>After the death of Nebuchadnezzar in 562 <span>BC<\/span>, Daniel dropped from public view and evidently occupied an inferior position in the royal court. Although he received visions (Dn 7–8) in the first and third years of the Babylonian regent Belshazzar’s reign (555 and 553 <span>BC<\/span>), it was not until 539 <span>BC<\/span> that Daniel made another public appearance. During a banquet hosted by Belshazzar, the king profaned the sacred vessels pillaged from the Jerusalem temple. A disembodied hand suddenly appeared and wrote on the palace wall the mysterious words, “Mene, Mene, Tekel, Parsin.” Summoned to explain the message, Daniel interpreted it as a forecast of the imminent end of the Babylonian kingdom. That same night Belshazzar was killed by the Persians, who attacked and successfully overtook the capital city (5:30).<\/p>\n<p>Under Darius the Mede, Daniel became one of three “presidents” (administrators) of the realm (6:2). Daniel’s rank, along with his capable and distinguished management, infuriated his political enemies. They persuaded Darius to pass a decree forbidding petition to any god or man but the king, under penalty of being cast into a lions’ den. Daniel’s religious integrity forced him to violate the law. Thrown to the lions, he remained miraculously unscathed. Vindicated, he was restored to office (vv 17-28).<\/p>\n<p>The latter part of the book of Daniel describes several visions he received of future events. The visions dealt with four beasts (ch 7), future kingdoms (ch 8), the coming of the Messiah (ch 9), and Syria and Egypt (chs 11–12). The prophet Ezekiel alluded to Daniel’s great wisdom (Ez 28:3) and ranked him in righteousness with Noah and Job (14:14, 20).<\/p>\n<p><em>See also<\/em> Daniel, Book of; Diaspora of the Jews; Prophet, Prophetess.<\/p>","content_en":"<h3>DANIEL (P<span>erson<\/span>)<\/h3>\n<li>1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3).<\/li>\n<p><em>See also<\/em> Kileab.<\/p>\n<li>2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6).<\/li>\n<li>3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended from Jewish nobility (Dn 1:3). If born during the time of King Josiah’s reforms (c. 621 <span>BC<\/span>), Daniel would have been about 16 when he and his three friends—Hananiah, Mishael, and Azariah—were deported from Jerusalem to Babylon by King Nebuchadnezzar. They may have been hostages to assure the cooperation of the royal family in Judah.<\/li>\n<p>Daniel, renamed Belteshazzar (meaning “may Bel [god] protect his life”), was trained for court service. He quickly established a reputation for intelligence and for absolute fidelity to his God. After three years of instruction, he began a court career that lasted nearly 70 years (Dn 1:21). Daniel had hardly finished his training when he was called on to interpret one of Nebuchadnezzar’s dreams, in which a great image collapsed and disintegrated when struck by a stone. God revealed its meaning to Daniel, who explained it to the king. In gratitude Nebuchadnezzar offered him the post of governor of Babylonia, but Daniel requested that the honor be conferred on his three companions in captivity.<\/p>\n<p>Near the end of Nebuchadnezzar’s life, Daniel was able to interpret a second dream (Dn 4). That dream intimated the king’s impending insanity. Daniel urged the king to repent (4:27), but he did not, and subsequently for a period of time he became deranged.<\/p>\n<p>After the death of Nebuchadnezzar in 562 <span>BC<\/span>, Daniel dropped from public view and evidently occupied an inferior position in the royal court. Although he received visions (Dn 7–8) in the first and third years of the Babylonian regent Belshazzar’s reign (555 and 553 <span>BC<\/span>), it was not until 539 <span>BC<\/span> that Daniel made another public appearance. During a banquet hosted by Belshazzar, the king profaned the sacred vessels pillaged from the Jerusalem temple. A disembodied hand suddenly appeared and wrote on the palace wall the mysterious words, “Mene, Mene, Tekel, Parsin.” Summoned to explain the message, Daniel interpreted it as a forecast of the imminent end of the Babylonian kingdom. That same night Belshazzar was killed by the Persians, who attacked and successfully overtook the capital city (5:30).<\/p>\n<p>Under Darius the Mede, Daniel became one of three “presidents” (administrators) of the realm (6:2). Daniel’s rank, along with his capable and distinguished management, infuriated his political enemies. They persuaded Darius to pass a decree forbidding petition to any god or man but the king, under penalty of being cast into a lions’ den. Daniel’s religious integrity forced him to violate the law. Thrown to the lions, he remained miraculously unscathed. Vindicated, he was restored to office (vv 17-28).<\/p>\n<p>The latter part of the book of Daniel describes several visions he received of future events. The visions dealt with four beasts (ch 7), future kingdoms (ch 8), the coming of the Messiah (ch 9), and Syria and Egypt (chs 11–12). The prophet Ezekiel alluded to Daniel’s great wisdom (Ez 28:3) and ranked him in righteousness with Noah and Job (14:14, 20).<\/p>\n<p><em>See also<\/em> Daniel, Book of; Diaspora of the Jews; Prophet, Prophetess.<\/p>","summary_ro":"DANIEL (Person) 1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3). See also Kileab. 2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6). 3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended f...","summary_en":"DANIEL (Person) 1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3). See also Kileab. 2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6). 3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended f...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13677,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gershom","title_en":"Gershom","content_ro":"<h3>GERSHOM<\/h3>\n<li>1. Moses’ son by Zipporah, born in Midian during Moses’ exile from Egypt (Ex 2:22; 18:3; 1 Chr 23:15-16).<\/li>\n<li>2. Jonathan’s father. He and his sons were priests to Dan’s tribe. The Danites set up a graven image to worship and appointed Jonathan to be their priest (Jgs 18:30).<\/li>\n<li>3. Alternate spelling of Gershon, Levi’s oldest son (1 Chr 6:1, 16-17, 20, 43; 23:6-7). <em>See<\/em> Gershon, Gershonites.<\/li>\n<li>4. Ancestor of Shebuel, the chief officer over the temple treasury during David’s reign (1 Chr 26:24).<\/li>\n<li>5. Phinehas’s son who returned with Ezra after the exile (Ezr 8:2).<\/li>","content_en":"<h3>GERSHOM<\/h3>\n<li>1. Moses’ son by Zipporah, born in Midian during Moses’ exile from Egypt (Ex 2:22; 18:3; 1 Chr 23:15-16).<\/li>\n<li>2. Jonathan’s father. He and his sons were priests to Dan’s tribe. The Danites set up a graven image to worship and appointed Jonathan to be their priest (Jgs 18:30).<\/li>\n<li>3. Alternate spelling of Gershon, Levi’s oldest son (1 Chr 6:1, 16-17, 20, 43; 23:6-7). <em>See<\/em> Gershon, Gershonites.<\/li>\n<li>4. Ancestor of Shebuel, the chief officer over the temple treasury during David’s reign (1 Chr 26:24).<\/li>\n<li>5. Phinehas’s son who returned with Ezra after the exile (Ezr 8:2).<\/li>","summary_ro":"GERSHOM 1. Moses’ son by Zipporah, born in Midian during Moses’ exile from Egypt (Ex 2:22; 18:3; 1 Chr 23:15-16). 2. Jonathan’s father. He and his sons were priests to Dan’s tribe. The Danites set up a graven image to worship and appointed Jonathan to be their priest (Jgs 18:30). 3. Alternate spelling of Gershon, Levi’s oldest son (1 Chr 6:1, 16-17, 20, 43; 23:6-7). See Gershon, Gershonites. 4. Ancestor of Shebuel, the chief officer over the temple treasury during David’s reign (1 Chr 26:24)....","summary_en":"GERSHOM 1. Moses’ son by Zipporah, born in Midian during Moses’ exile from Egypt (Ex 2:22; 18:3; 1 Chr 23:15-16). 2. Jonathan’s father. He and his sons were priests to Dan’s tribe. The Danites set up a graven image to worship and appointed Jonathan to be their priest (Jgs 18:30). 3. Alternate spelling of Gershon, Levi’s oldest son (1 Chr 6:1, 16-17, 20, 43; 23:6-7). See Gershon, Gershonites. 4. Ancestor of Shebuel, the chief officer over the temple treasury during David’s reign (1 Chr 26:24)....","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18087,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ithamar","title_en":"Ithamar","content_ro":"<h3>ITHAMAR<\/h3>\n<p>Aaron’s fourth and youngest son, who served as a priest to the tribes of Israel during the wilderness period (Ex 6:23; Nm 3:2-4; 26:60; 1 Chr 6:3; 24:2). After the death of two of his brothers, he was given the special duty of overseeing the moving of the tabernacle (Nm 4:28, 33; 7:8). During David’s reign, the descendants of Ithamar and Eleazar were organized as the formal temple priesthood (1 Chr 24:3-6). Later, some of his descendants returned with Ezra from Babylon (Ezr 8:2).<\/p>","content_en":"<h3>ITHAMAR<\/h3>\n<p>Aaron’s fourth and youngest son, who served as a priest to the tribes of Israel during the wilderness period (Ex 6:23; Nm 3:2-4; 26:60; 1 Chr 6:3; 24:2). After the death of two of his brothers, he was given the special duty of overseeing the moving of the tabernacle (Nm 4:28, 33; 7:8). During David’s reign, the descendants of Ithamar and Eleazar were organized as the formal temple priesthood (1 Chr 24:3-6). Later, some of his descendants returned with Ezra from Babylon (Ezr 8:2).<\/p>","summary_ro":"ITHAMAR Aaron’s fourth and youngest son, who served as a priest to the tribes of Israel during the wilderness period (Ex 6:23; Nm 3:2-4; 26:60; 1 Chr 6:3; 24:2). After the death of two of his brothers, he was given the special duty of overseeing the moving of the tabernacle (Nm 4:28, 33; 7:8). During David’s reign, the descendants of Ithamar and Eleazar were organized as the formal temple priesthood (1 Chr 24:3-6). Later, some of his descendants returned with Ezra from Babylon (Ezr 8:2).","summary_en":"ITHAMAR Aaron’s fourth and youngest son, who served as a priest to the tribes of Israel during the wilderness period (Ex 6:23; Nm 3:2-4; 26:60; 1 Chr 6:3; 24:2). After the death of two of his brothers, he was given the special duty of overseeing the moving of the tabernacle (Nm 4:28, 33; 7:8). During David’s reign, the descendants of Ithamar and Eleazar were organized as the formal temple priesthood (1 Chr 24:3-6). Later, some of his descendants returned with Ezra from Babylon (Ezr 8:2).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30333,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Phinehas","title_en":"Phinehas","content_ro":"<h3>PHINEHAS<\/h3>\n<li>1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made a covenant of peace with Phinehas, which was a covenant of a perpetual priesthood for him and his descendants (vv 11-13); his deed was reckoned to him as righteousness from generation to generation forever (Ps 106:30). Except for the brief interval when Eli acted as high priest (cf. 1 Sm 1–3; 14:3), Phinehas and his posterity officiated at the high priestly position until the destruction of the Jerusalem temple by the Romans in <span>AD<\/span> 70.<\/li>\n<p>Following the Baal of Peor incident, Phinehas joined Israel in defeating the Midianites in war (Nm 31:6). After Israel took possession of the land of Canaan, Phinehas was given the town of Gibeah in the hill country of Ephraim for an inheritance (Jos 24:33). He was sent with a small delegation of Israelite leaders to question the building of an altar on the west bank of the Jordan River by the tribes of Israel living east of the Jordan (Jos 22:13, 30-32). Later, at Bethel, Phinehas promised Israel victory over Benjamin’s tribe in battle (Jgs 20:28). His descendants Ezra the scribe (Ezr 7:5) and Gershom (8:2) returned with their families to Jerusalem following the exile.<\/p>\n<li>2. One of Eli’s two sons, who served as a priest at Shiloh (1 Sm 1:3). According to 1 Samuel, Phinehas was a despicable priest, who, along with Hophni his brother, profaned the offered sacrifices (2:12-17) and the sanctuary (v 22), and scorned Eli (v 25). His death was foretold to his father by a man of God (v 34). In a subsequent war with the Philistines, Phinehas was killed on the same day his wife bore him a son, named Ichabod (4:11, 17-19; 14:3).<\/li>\n<li>3. Eleazer’s father. Eleazer helped Meremoth and the Levites, Jozabad and Noadiah, take inventory of the temple’s precious metals and vessels during the postexilic era (Ezr 8:33).<\/li>","content_en":"<h3>PHINEHAS<\/h3>\n<li>1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made a covenant of peace with Phinehas, which was a covenant of a perpetual priesthood for him and his descendants (vv 11-13); his deed was reckoned to him as righteousness from generation to generation forever (Ps 106:30). Except for the brief interval when Eli acted as high priest (cf. 1 Sm 1–3; 14:3), Phinehas and his posterity officiated at the high priestly position until the destruction of the Jerusalem temple by the Romans in <span>AD<\/span> 70.<\/li>\n<p>Following the Baal of Peor incident, Phinehas joined Israel in defeating the Midianites in war (Nm 31:6). After Israel took possession of the land of Canaan, Phinehas was given the town of Gibeah in the hill country of Ephraim for an inheritance (Jos 24:33). He was sent with a small delegation of Israelite leaders to question the building of an altar on the west bank of the Jordan River by the tribes of Israel living east of the Jordan (Jos 22:13, 30-32). Later, at Bethel, Phinehas promised Israel victory over Benjamin’s tribe in battle (Jgs 20:28). His descendants Ezra the scribe (Ezr 7:5) and Gershom (8:2) returned with their families to Jerusalem following the exile.<\/p>\n<li>2. One of Eli’s two sons, who served as a priest at Shiloh (1 Sm 1:3). According to 1 Samuel, Phinehas was a despicable priest, who, along with Hophni his brother, profaned the offered sacrifices (2:12-17) and the sanctuary (v 22), and scorned Eli (v 25). His death was foretold to his father by a man of God (v 34). In a subsequent war with the Philistines, Phinehas was killed on the same day his wife bore him a son, named Ichabod (4:11, 17-19; 14:3).<\/li>\n<li>3. Eleazer’s father. Eleazer helped Meremoth and the Levites, Jozabad and Noadiah, take inventory of the temple’s precious metals and vessels during the postexilic era (Ezr 8:33).<\/li>","summary_ro":"PHINEHAS 1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made...","summary_en":"PHINEHAS 1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":15482,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hattush","title_en":"Hattush","content_ro":"<h3>HATTUSH<\/h3>\n<li>1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3).<\/li>\n<li>2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.<\/li>","content_en":"<h3>HATTUSH<\/h3>\n<li>1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3).<\/li>\n<li>2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.<\/li>","summary_ro":"HATTUSH 1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3). 2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10). 3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.","summary_en":"HATTUSH 1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3). 2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10). 3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30141,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pharosh*","title_en":"Pharosh*","content_ro":"<h3>PHAROSH*<\/h3>\n<p>KJV spelling of Parosh, the ancestor of a postexilic family, in Ezra 8:3. <em>See<\/em> Parosh.<\/p>","content_en":"<h3>PHAROSH*<\/h3>\n<p>KJV spelling of Parosh, the ancestor of a postexilic family, in Ezra 8:3. <em>See<\/em> Parosh.<\/p>","summary_ro":"PHAROSH* KJV spelling of Parosh, the ancestor of a postexilic family, in Ezra 8:3. See Parosh.","summary_en":"PHAROSH* KJV spelling of Parosh, the ancestor of a postexilic family, in Ezra 8:3. See Parosh.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34746,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shecaniah, Shechaniah*","title_en":"Shecaniah, Shechaniah*","content_ro":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","content_en":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","summary_ro":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","summary_en":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39047,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":10534,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliehoenai","title_en":"Eliehoenai","content_ro":"<h3>ELIEHOENAI<\/h3>\n<li>1. Korahite Levite who, with his six brothers and his father, Meshelemiah, served as a temple doorkeeper during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Zerahiah’s son, who came to Jerusalem with Ezra, bringing his family and others from Babylon (Ezr 8:4).<\/li>","content_en":"<h3>ELIEHOENAI<\/h3>\n<li>1. Korahite Levite who, with his six brothers and his father, Meshelemiah, served as a temple doorkeeper during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Zerahiah’s son, who came to Jerusalem with Ezra, bringing his family and others from Babylon (Ezr 8:4).<\/li>","summary_ro":"ELIEHOENAI 1. Korahite Levite who, with his six brothers and his father, Meshelemiah, served as a temple doorkeeper during David’s reign (1 Chr 26:3). 2. Zerahiah’s son, who came to Jerusalem with Ezra, bringing his family and others from Babylon (Ezr 8:4).","summary_en":"ELIEHOENAI 1. Korahite Levite who, with his six brothers and his father, Meshelemiah, served as a temple doorkeeper during David’s reign (1 Chr 26:3). 2. Zerahiah’s son, who came to Jerusalem with Ezra, bringing his family and others from Babylon (Ezr 8:4).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10558,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elihoenai*","title_en":"Elihoenai*","content_ro":"<h3>ELIHOENAI*<\/h3>\n<p>KJV spelling of Eliehoenai, Zerahiah’s son, in Ezra 8:4. <em>See<\/em> Eliehoenai #2.<\/p>","content_en":"<h3>ELIHOENAI*<\/h3>\n<p>KJV spelling of Eliehoenai, Zerahiah’s son, in Ezra 8:4. <em>See<\/em> Eliehoenai #2.<\/p>","summary_ro":"ELIHOENAI* KJV spelling of Eliehoenai, Zerahiah’s son, in Ezra 8:4. See Eliehoenai #2.","summary_en":"ELIHOENAI* KJV spelling of Eliehoenai, Zerahiah’s son, in Ezra 8:4. See Eliehoenai #2.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28707,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pahath-Moab","title_en":"Pahath-Moab","content_ro":"<h3>PAHATH-MOAB<\/h3>\n<p>Head of a family of Israelites who returned with Zerubbabel to Palestine after the Babylonian captivity (Ezr 2:6; Neh 7:11). Other members of his family, about 200 men, came with Ezra (Ezr 8:4). After the return, certain of his sons were included among the Israelites who vowed to sever their relationships with foreign wives (10:30). Hasshub, Pahath-moab’s son, helped rebuild the Jerusalem wall and the tower of furnaces in Nehemiah’s day (Neh 3:11). Pahath-moab, called a chief of the people, set his seal on Ezra’s covenant (10:14).<\/p>","content_en":"<h3>PAHATH-MOAB<\/h3>\n<p>Head of a family of Israelites who returned with Zerubbabel to Palestine after the Babylonian captivity (Ezr 2:6; Neh 7:11). Other members of his family, about 200 men, came with Ezra (Ezr 8:4). After the return, certain of his sons were included among the Israelites who vowed to sever their relationships with foreign wives (10:30). Hasshub, Pahath-moab’s son, helped rebuild the Jerusalem wall and the tower of furnaces in Nehemiah’s day (Neh 3:11). Pahath-moab, called a chief of the people, set his seal on Ezra’s covenant (10:14).<\/p>","summary_ro":"PAHATH-MOAB Head of a family of Israelites who returned with Zerubbabel to Palestine after the Babylonian captivity (Ezr 2:6; Neh 7:11). Other members of his family, about 200 men, came with Ezra (Ezr 8:4). After the return, certain of his sons were included among the Israelites who vowed to sever their relationships with foreign wives (10:30). Hasshub, Pahath-moab’s son, helped rebuild the Jerusalem wall and the tower of furnaces in Nehemiah’s day (Neh 3:11). Pahath-moab, called a chief of t...","summary_en":"PAHATH-MOAB Head of a family of Israelites who returned with Zerubbabel to Palestine after the Babylonian captivity (Ezr 2:6; Neh 7:11). Other members of his family, about 200 men, came with Ezra (Ezr 8:4). After the return, certain of his sons were included among the Israelites who vowed to sever their relationships with foreign wives (10:30). Hasshub, Pahath-moab’s son, helped rebuild the Jerusalem wall and the tower of furnaces in Nehemiah’s day (Neh 3:11). Pahath-moab, called a chief of t...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39251,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zerahiah","title_en":"Zerahiah","content_ro":"<h3>ZERAHIAH<\/h3>\n<li>1. Uzzi’s son and ancestor of Ezra from the priestly line of Eleazar (1 Chr 6:6, 51; Ezr 7:4).<\/li>\n<li>2. Father of Eliehoenai, who was head of a family who returned to Jerusalem with Ezra (Ezr 8:4).<\/li>","content_en":"<h3>ZERAHIAH<\/h3>\n<li>1. Uzzi’s son and ancestor of Ezra from the priestly line of Eleazar (1 Chr 6:6, 51; Ezr 7:4).<\/li>\n<li>2. Father of Eliehoenai, who was head of a family who returned to Jerusalem with Ezra (Ezr 8:4).<\/li>","summary_ro":"ZERAHIAH 1. Uzzi’s son and ancestor of Ezra from the priestly line of Eleazar (1 Chr 6:6, 51; Ezr 7:4). 2. Father of Eliehoenai, who was head of a family who returned to Jerusalem with Ezra (Ezr 8:4).","summary_en":"ZERAHIAH 1. Uzzi’s son and ancestor of Ezra from the priestly line of Eleazar (1 Chr 6:6, 51; Ezr 7:4). 2. Father of Eliehoenai, who was head of a family who returned to Jerusalem with Ezra (Ezr 8:4).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":18323,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jahaziel","title_en":"Jahaziel","content_ro":"<h3>JAHAZIEL<\/h3>\n<li>1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Jahaziel was one of David’s ambidextrous archers and slingers (1 Chr 12:4).<\/li>\n<li>2. One of the two priests David appointed to blow trumpets before the ark as it was brought into the tent in Jerusalem, where it remained until the completion of the temple by Solomon (1 Chr 16:6).<\/li>\n<li>3. Levite belonging to the Kohathite division appointed by David to temple duties (1 Chr 23:19; 24:23).<\/li>\n<li>4. Levite of the sons of Asaph who encouraged Jehoshaphat and the army of Judah not to be dismayed by the size of Moabite and Ammonite armies coming against them but to stand still and see the victory of the Lord (2 Chr 20:14). Jehoshaphat’s response exemplified a godly king encouraging his people to have faith in the Lord their God (vv 18-21).<\/li>\n<li>5. Shecaniah’s father. Shecaniah returned to Jerusalem with Ezra after the exile (Ezr 8:5).<\/li>","content_en":"<h3>JAHAZIEL<\/h3>\n<li>1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Jahaziel was one of David’s ambidextrous archers and slingers (1 Chr 12:4).<\/li>\n<li>2. One of the two priests David appointed to blow trumpets before the ark as it was brought into the tent in Jerusalem, where it remained until the completion of the temple by Solomon (1 Chr 16:6).<\/li>\n<li>3. Levite belonging to the Kohathite division appointed by David to temple duties (1 Chr 23:19; 24:23).<\/li>\n<li>4. Levite of the sons of Asaph who encouraged Jehoshaphat and the army of Judah not to be dismayed by the size of Moabite and Ammonite armies coming against them but to stand still and see the victory of the Lord (2 Chr 20:14). Jehoshaphat’s response exemplified a godly king encouraging his people to have faith in the Lord their God (vv 18-21).<\/li>\n<li>5. Shecaniah’s father. Shecaniah returned to Jerusalem with Ezra after the exile (Ezr 8:5).<\/li>","summary_ro":"JAHAZIEL 1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Jahaziel was one of David’s ambidextrous archers and slingers (1 Chr 12:4). 2. One of the two priests David appointed to blow trumpets before the ark as it was brought into the tent in Jerusalem, where it remained until the completion of the temple by Solomon (1 Chr 16:6). 3. Levite belonging to the Kohathite division appointed by David to temple duties (1 Chr 23:19; 24:23). 4. Levite of th...","summary_en":"JAHAZIEL 1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Jahaziel was one of David’s ambidextrous archers and slingers (1 Chr 12:4). 2. One of the two priests David appointed to blow trumpets before the ark as it was brought into the tent in Jerusalem, where it remained until the completion of the temple by Solomon (1 Chr 16:6). 3. Levite belonging to the Kohathite division appointed by David to temple duties (1 Chr 23:19; 24:23). 4. Levite of th...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34747,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shecaniah, Shechaniah*","title_en":"Shecaniah, Shechaniah*","content_ro":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","content_en":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","summary_ro":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","summary_en":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":587,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adin","title_en":"Adin","content_ro":"<h3>ADIN<\/h3>\n<li>1. Ancestor of a group of people who returned to Judah with Zerubbabel after the Babylonian exile. Comparison of various lists (Ezr 2:15; 8:6; Neh 7:20; 1 Esd 5:14; 8:32) shows that groups of Adin’s descendants returned at different times.<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","content_en":"<h3>ADIN<\/h3>\n<li>1. Ancestor of a group of people who returned to Judah with Zerubbabel after the Babylonian exile. Comparison of various lists (Ezr 2:15; 8:6; Neh 7:20; 1 Esd 5:14; 8:32) shows that groups of Adin’s descendants returned at different times.<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","summary_ro":"ADIN 1. Ancestor of a group of people who returned to Judah with Zerubbabel after the Babylonian exile. Comparison of various lists (Ezr 2:15; 8:6; Neh 7:20; 1 Esd 5:14; 8:32) shows that groups of Adin’s descendants returned at different times. 2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).","summary_en":"ADIN 1. Ancestor of a group of people who returned to Judah with Zerubbabel after the Babylonian exile. Comparison of various lists (Ezr 2:15; 8:6; Neh 7:20; 1 Esd 5:14; 8:32) shows that groups of Adin’s descendants returned at different times. 2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9987,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ebed","title_en":"Ebed","content_ro":"<h3>EBED<\/h3>\n<li>1. Gaal’s father (Jgs 9:26-35). Gaal led the men of Shechem in an unsuccessful revolt against Abimelech, judge of Israel.<\/li>\n<li>2. Adin’s descendant and son of Jonathan. Ebed was the head of a family that returned to Judah with Ezra after the exile (Ezr 8:6).<\/li>","content_en":"<h3>EBED<\/h3>\n<li>1. Gaal’s father (Jgs 9:26-35). Gaal led the men of Shechem in an unsuccessful revolt against Abimelech, judge of Israel.<\/li>\n<li>2. Adin’s descendant and son of Jonathan. Ebed was the head of a family that returned to Judah with Ezra after the exile (Ezr 8:6).<\/li>","summary_ro":"EBED 1. Gaal’s father (Jgs 9:26-35). Gaal led the men of Shechem in an unsuccessful revolt against Abimelech, judge of Israel. 2. Adin’s descendant and son of Jonathan. Ebed was the head of a family that returned to Judah with Ezra after the exile (Ezr 8:6).","summary_en":"EBED 1. Gaal’s father (Jgs 9:26-35). Gaal led the men of Shechem in an unsuccessful revolt against Abimelech, judge of Israel. 2. Adin’s descendant and son of Jonathan. Ebed was the head of a family that returned to Judah with Ezra after the exile (Ezr 8:6).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20483,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":3159,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Athaliah","title_en":"Athaliah","content_ro":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","content_en":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","summary_ro":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","summary_en":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10243,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elam (Person)","title_en":"Elam (Person)","content_ro":"<h3>ELAM (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17).<\/li>\n<li>2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li>3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3).<\/li>\n<li>4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:7). In postexilic Judah, Shecaniah, Elam’s descendant, urged Ezra to command the sons of Israel to divorce their foreign wives (10:2); a number from Elam’s house eventually did so (v 26).<\/li>\n<li>5. Another forefather of 1,254 descendants who returned with Zerubbabel to Judah (Ezr 2:31; Neh 7:34).<\/li>\n<li>6. One of the chiefs of Israel who set his seal on Ezra’s covenant (Neh 10:14).<\/li>\n<li>7. One of the priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>ELAM (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17).<\/li>\n<li>2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li>3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3).<\/li>\n<li>4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:7). In postexilic Judah, Shecaniah, Elam’s descendant, urged Ezra to command the sons of Israel to divorce their foreign wives (10:2); a number from Elam’s house eventually did so (v 26).<\/li>\n<li>5. Another forefather of 1,254 descendants who returned with Zerubbabel to Judah (Ezr 2:31; Neh 7:34).<\/li>\n<li>6. One of the chiefs of Israel who set his seal on Ezra’s covenant (Neh 10:14).<\/li>\n<li>7. One of the priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"ELAM (Person) 1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3). 4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 BC; Ezr 8:7). In postexilic Judah, She...","summary_en":"ELAM (Person) 1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3). 4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 BC; Ezr 8:7). In postexilic Judah, She...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19316,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshaiah","title_en":"Jeshaiah","content_ro":"<h3>JESHAIAH<\/h3>\n<li>1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21).<\/li>\n<li>2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15).<\/li>\n<li>3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25).<\/li>\n<li>4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah following the Babylonian captivity (Ezr 8:7).<\/li>\n<li>5. Levite of the family of Merari, who returned with Ezra to Jerusalem after the exile (Ezr 8:19).<\/li>\n<li>6. Benjamite, Ithiel’s father, and an ancestor of Sallu. Sallu resettled in Jerusalem during the postexilic era (Neh 11:7).<\/li>","content_en":"<h3>JESHAIAH<\/h3>\n<li>1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21).<\/li>\n<li>2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15).<\/li>\n<li>3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25).<\/li>\n<li>4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah following the Babylonian captivity (Ezr 8:7).<\/li>\n<li>5. Levite of the family of Merari, who returned with Ezra to Jerusalem after the exile (Ezr 8:19).<\/li>\n<li>6. Benjamite, Ithiel’s father, and an ancestor of Sallu. Sallu resettled in Jerusalem during the postexilic era (Neh 11:7).<\/li>","summary_ro":"JESHAIAH 1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21). 2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15). 3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25). 4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah followin...","summary_en":"JESHAIAH 1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21). 2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15). 3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25). 4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah followin...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":25627,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Michael","title_en":"Michael","content_ro":"<h3>MICHAEL<\/h3>\n<p>Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel.<\/p>\n<p>1. Father of one of the spies sent by Moses into Canaan (Nm 13:13).<\/p>\n<li>2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14).<\/li>\n<li>4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40).<\/li>\n<li>5. Chief man of Issachar in the temple lists (1 Chr 7:3).<\/li>\n<li>6. Benjamite named in the temple lists (1 Chr 8:16).<\/li>\n<li>7. Man of Manasseh who joined David in Ziklag when he was fleeing from Saul (1 Chr 12:20).<\/li>\n<li>8. Father of Omri, a top political officer in the days of David (1 Chr 27:18).<\/li>\n<li> 9. Son of King Jehoshaphat of Judah (2 Chr 21:2).<\/li>\n<li>10. Father of Zebadiah, a returnee with Ezra to Jerusalem (Ezr 8:8).<\/li>\n<li>11. Angel in the OT, intertestamental literature, and the NT. In Daniel 10:13 it is said that “the spirit prince of the kingdom of Persia” sought to oppose the purpose of God, but Michael, “one of the archangels,” contended against this evil spirit at the Lord’s side (Dn 10:21). His conflict on behalf of Israel is referred to further in Daniel 12:1.<\/li>\n<p>In the book of Enoch, Michael is one of four (Enoch 9:1; 40:9) or of seven (20:1-7) special angels or “archangels.” In Enoch, in the War Scroll (of the Dead Sea Scrolls), and in other intertestamental literature, Michael regularly is presented either as the champion of the cause of the righteous or as the patron angel of Israel.<\/p>\n<p>The book of Jude, apparently alluding to the Assumption of Moses, speaks of the archangel Michael as having contended with the devil in a dispute about the body of Moses (Jude 1:9; cf. 2 Pt 2:10-11; see also the reference to “the archangel” in 1 Thes 4:16). The only other reference to Michael in the NT is Revelation 12:7-8, where it is said, “Then there was war in heaven. Michael and the angels under his command fought the dragon and his angels. And the dragon lost the battle and was forced out of heaven” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Angel.<\/p>","content_en":"<h3>MICHAEL<\/h3>\n<p>Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel.<\/p>\n<p>1. Father of one of the spies sent by Moses into Canaan (Nm 13:13).<\/p>\n<li>2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14).<\/li>\n<li>4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40).<\/li>\n<li>5. Chief man of Issachar in the temple lists (1 Chr 7:3).<\/li>\n<li>6. Benjamite named in the temple lists (1 Chr 8:16).<\/li>\n<li>7. Man of Manasseh who joined David in Ziklag when he was fleeing from Saul (1 Chr 12:20).<\/li>\n<li>8. Father of Omri, a top political officer in the days of David (1 Chr 27:18).<\/li>\n<li> 9. Son of King Jehoshaphat of Judah (2 Chr 21:2).<\/li>\n<li>10. Father of Zebadiah, a returnee with Ezra to Jerusalem (Ezr 8:8).<\/li>\n<li>11. Angel in the OT, intertestamental literature, and the NT. In Daniel 10:13 it is said that “the spirit prince of the kingdom of Persia” sought to oppose the purpose of God, but Michael, “one of the archangels,” contended against this evil spirit at the Lord’s side (Dn 10:21). His conflict on behalf of Israel is referred to further in Daniel 12:1.<\/li>\n<p>In the book of Enoch, Michael is one of four (Enoch 9:1; 40:9) or of seven (20:1-7) special angels or “archangels.” In Enoch, in the War Scroll (of the Dead Sea Scrolls), and in other intertestamental literature, Michael regularly is presented either as the champion of the cause of the righteous or as the patron angel of Israel.<\/p>\n<p>The book of Jude, apparently alluding to the Assumption of Moses, speaks of the archangel Michael as having contended with the devil in a dispute about the body of Moses (Jude 1:9; cf. 2 Pt 2:10-11; see also the reference to “the archangel” in 1 Thes 4:16). The only other reference to Michael in the NT is Revelation 12:7-8, where it is said, “Then there was war in heaven. Michael and the angels under his command fought the dragon and his angels. And the dragon lost the battle and was forced out of heaven” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Angel.<\/p>","summary_ro":"MICHAEL Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel. 1. Father of one of the spies sent by Moses into Canaan (Nm 13:13). 2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14). 4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40). 5. Chief man of Issachar in the temple lists (1 Chr 7:3). 6. Benjamite named in the temple lists (1 Chr 8:16). 7. Man of Manasseh who joined Dav...","summary_en":"MICHAEL Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel. 1. Father of one of the spies sent by Moses into Canaan (Nm 13:13). 2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14). 4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40). 5. Chief man of Issachar in the temple lists (1 Chr 7:3). 6. Benjamite named in the temple lists (1 Chr 8:16). 7. Man of Manasseh who joined Dav...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34964,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shephatiah","title_en":"Shephatiah","content_ro":"<h3>SHEPHATIAH<\/h3>\n<li>1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3).<\/li>\n<li>2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8).<\/li>\n<li>3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5).<\/li>\n<li>4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16).<\/li>\n<li>5. One of the seven sons of King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the brother of Jehoram who became sole regent (853–841 <span>BC<\/span>) after his father’s death (2 Chr 21:1-2).<\/li>\n<li>6. Forefather of 372 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:4; Neh 7:9). Later, 81 members of Shephatiah’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:8).<\/li>\n<li>7. Founder of a household of Solomon’s servants that returned with Zerubbabel to Judah after the Babylonian captivity (Ezr 2:57; Neh 7:59).<\/li>\n<li>8. Descendant of Perez and an ancestor of a Judahite family living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>9. Son of Mattan and a prince of Judah during the reign of King Zedekiah (597–586 <span>BC<\/span>). Annoyed with Jeremiah’s prophecies of doom for Jerusalem, Shephatiah (with Gedaliah, Jucal, and Pashhur) tried to put him to death. With Zedekiah’s permission, they hoped to achieve their ends by imprisoning Jeremiah in a cistern (Jer 38:1).<\/li>","content_en":"<h3>SHEPHATIAH<\/h3>\n<li>1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3).<\/li>\n<li>2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8).<\/li>\n<li>3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5).<\/li>\n<li>4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16).<\/li>\n<li>5. One of the seven sons of King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the brother of Jehoram who became sole regent (853–841 <span>BC<\/span>) after his father’s death (2 Chr 21:1-2).<\/li>\n<li>6. Forefather of 372 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:4; Neh 7:9). Later, 81 members of Shephatiah’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:8).<\/li>\n<li>7. Founder of a household of Solomon’s servants that returned with Zerubbabel to Judah after the Babylonian captivity (Ezr 2:57; Neh 7:59).<\/li>\n<li>8. Descendant of Perez and an ancestor of a Judahite family living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>9. Son of Mattan and a prince of Judah during the reign of King Zedekiah (597–586 <span>BC<\/span>). Annoyed with Jeremiah’s prophecies of doom for Jerusalem, Shephatiah (with Gedaliah, Jucal, and Pashhur) tried to put him to death. With Zedekiah’s permission, they hoped to achieve their ends by imprisoning Jeremiah in a cistern (Jer 38:1).<\/li>","summary_ro":"SHEPHATIAH 1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3). 2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8). 3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5). 4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16). 5. One of ...","summary_en":"SHEPHATIAH 1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3). 2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8). 3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5). 4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16). 5. One of ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38958,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zebadiah","title_en":"Zebadiah","content_ro":"<h3>ZEBADIAH<\/h3>\n<li>1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15).<\/li>\n<li>2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17).<\/li>\n<li>3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7).<\/li>\n<li>4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2).<\/li>\n<li>5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7).<\/li>\n<li>6. One of the Levites sent by Jehoshaphat into the cities of Judah to teach the law (2 Chr 17:8).<\/li>\n<li>7. Ishmael’s son and one of the leaders of the Levites whom Jehoshaphat appointed as governor of civil affairs for the house of Judah (2 Chr 19:11).<\/li>\n<li>8. Michael’s son from Shephatiah’s house, who returned with Ezra to Jerusalem following the exile (Ezr 8:8).<\/li>\n<li>9. One of the sons of Immer who renounced his foreign wife at Ezra’s command (Ezr 10:20).<\/li>","content_en":"<h3>ZEBADIAH<\/h3>\n<li>1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15).<\/li>\n<li>2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17).<\/li>\n<li>3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7).<\/li>\n<li>4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2).<\/li>\n<li>5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7).<\/li>\n<li>6. One of the Levites sent by Jehoshaphat into the cities of Judah to teach the law (2 Chr 17:8).<\/li>\n<li>7. Ishmael’s son and one of the leaders of the Levites whom Jehoshaphat appointed as governor of civil affairs for the house of Judah (2 Chr 19:11).<\/li>\n<li>8. Michael’s son from Shephatiah’s house, who returned with Ezra to Jerusalem following the exile (Ezr 8:8).<\/li>\n<li>9. One of the sons of Immer who renounced his foreign wife at Ezra’s command (Ezr 10:20).<\/li>","summary_ro":"ZEBADIAH 1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15). 2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17). 3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7). 4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2). 5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7). 6. One of the Levites sent by Jehoshaphat in...","summary_en":"ZEBADIAH 1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15). 2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17). 3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7). 4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2). 5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7). 6. One of the Levites sent by Jehoshaphat in...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":18670,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehiel","title_en":"Jehiel","content_ro":"<h3>JEHIEL<\/h3>\n<li>1. KJV spelling of Jeiel, King Saul’s ancestor, in 1 Chronicles 9:35. <em>See<\/em> Jeiel #2.<\/li>\n<li>2. KJV spelling of Jeiel, Hotham’s son, in 1 Chronicles 11:44. <em>See<\/em> Jeiel #3.<\/li>\n<li>3. A Levite musician who, along with other Levites appointed by David, played a psaltery at the removal of the ark to Jerusalem (1 Chr 15:18-20). Afterward, he was appointed to a permanent ministry of music in the sanctuary (1 Chr 16:5).<\/li>\n<li>4. Levite of the family of Gershon; a chief of the house of Ladan (1 Chr 23:8, <span>nlt<\/span> mg). He was in charge of the temple treasury during David’s reign—an office that seems to have continued in the family (29:8)—and founder of a priestly family called Jehieli or Jehielites (26:21-22).<\/li>\n<li> 5. Hacmoni’s son who, with David’s uncle Jonathan (a counselor and a scribe), was appointed to take care of the king’s sons as a tutor and adviser (1 Chr 27:32).<\/li>\n<li> 6. Son of King Jehoshaphat of Judah, placed by his father over one of the fortified cities of Judah (2 Chr 21:2). He and five brothers were slain by Jehoram when Jehoram became king.<\/li>\n<li> 7. One of the Kohathite Levites from the family of Heman who assisted in King Hezekiah’s reforms (2 Chr 29:14, <span>rsv<\/span> “Jehuel”). He may be the same Levite who was assigned to oversee the reception and distribution of the sacred offerings (2 Chr 31:13).<\/li>\n<li> 8. One of the chief officers of the temple at the time of Josiah’s religious reformation (2 Chr 35:8); he contributed many sacrifices for the great Passover service.<\/li>\n<li> 9. Father of Obadiah from Joab’s house; he returned with Ezra from Babylon (Ezr 8:9).<\/li>\n<li>10. One of the sons of Elam and father of Shecaniah. He was associated with Ezra’s marriage reforms (Ezr 10:2) and was perhaps the same Jehiel who was among those who divorced their foreign wives (v 26).<\/li>\n<li>11. Priest who was among those Ezra persuaded to divorce their foreign wives (Ezr 10:21).<\/li>","content_en":"<h3>JEHIEL<\/h3>\n<li>1. KJV spelling of Jeiel, King Saul’s ancestor, in 1 Chronicles 9:35. <em>See<\/em> Jeiel #2.<\/li>\n<li>2. KJV spelling of Jeiel, Hotham’s son, in 1 Chronicles 11:44. <em>See<\/em> Jeiel #3.<\/li>\n<li>3. A Levite musician who, along with other Levites appointed by David, played a psaltery at the removal of the ark to Jerusalem (1 Chr 15:18-20). Afterward, he was appointed to a permanent ministry of music in the sanctuary (1 Chr 16:5).<\/li>\n<li>4. Levite of the family of Gershon; a chief of the house of Ladan (1 Chr 23:8, <span>nlt<\/span> mg). He was in charge of the temple treasury during David’s reign—an office that seems to have continued in the family (29:8)—and founder of a priestly family called Jehieli or Jehielites (26:21-22).<\/li>\n<li> 5. Hacmoni’s son who, with David’s uncle Jonathan (a counselor and a scribe), was appointed to take care of the king’s sons as a tutor and adviser (1 Chr 27:32).<\/li>\n<li> 6. Son of King Jehoshaphat of Judah, placed by his father over one of the fortified cities of Judah (2 Chr 21:2). He and five brothers were slain by Jehoram when Jehoram became king.<\/li>\n<li> 7. One of the Kohathite Levites from the family of Heman who assisted in King Hezekiah’s reforms (2 Chr 29:14, <span>rsv<\/span> “Jehuel”). He may be the same Levite who was assigned to oversee the reception and distribution of the sacred offerings (2 Chr 31:13).<\/li>\n<li> 8. One of the chief officers of the temple at the time of Josiah’s religious reformation (2 Chr 35:8); he contributed many sacrifices for the great Passover service.<\/li>\n<li> 9. Father of Obadiah from Joab’s house; he returned with Ezra from Babylon (Ezr 8:9).<\/li>\n<li>10. One of the sons of Elam and father of Shecaniah. He was associated with Ezra’s marriage reforms (Ezr 10:2) and was perhaps the same Jehiel who was among those who divorced their foreign wives (v 26).<\/li>\n<li>11. Priest who was among those Ezra persuaded to divorce their foreign wives (Ezr 10:21).<\/li>","summary_ro":"JEHIEL 1. KJV spelling of Jeiel, King Saul’s ancestor, in 1 Chronicles 9:35. See Jeiel #2. 2. KJV spelling of Jeiel, Hotham’s son, in 1 Chronicles 11:44. See Jeiel #3. 3. A Levite musician who, along with other Levites appointed by David, played a psaltery at the removal of the ark to Jerusalem (1 Chr 15:18-20). Afterward, he was appointed to a permanent ministry of music in the sanctuary (1 Chr 16:5). 4. Levite of the family of Gershon; a chief of the house of Ladan (1 Chr 23:8, nlt mg). He ...","summary_en":"JEHIEL 1. KJV spelling of Jeiel, King Saul’s ancestor, in 1 Chronicles 9:35. See Jeiel #2. 2. KJV spelling of Jeiel, Hotham’s son, in 1 Chronicles 11:44. See Jeiel #3. 3. A Levite musician who, along with other Levites appointed by David, played a psaltery at the removal of the ark to Jerusalem (1 Chr 15:18-20). Afterward, he was appointed to a permanent ministry of music in the sanctuary (1 Chr 16:5). 4. Levite of the family of Gershon; a chief of the house of Ladan (1 Chr 23:8, nlt mg). He ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19913,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","content_en":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","summary_ro":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","summary_en":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28041,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obadiah (Person)","title_en":"Obadiah (Person)","content_ro":"<h3>OBADIAH (P<span>erson<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. <em>See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 <span>BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\n<p><em>See also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH (P<span>erson<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. <em>See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 <span>BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\n<p><em>See also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","summary_en":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":3589,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bani","title_en":"Bani","content_ro":"<h3>BANI<\/h3>\n<li> 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36).<\/li>\n<li> 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46).<\/li>\n<li> 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below.<\/li>\n<li> 4. Ancestor of a family that returned to Judah with Zerubbabel after the exile (Ezr 2:10), alternately spelled Binnui in Nehemiah 7:15.<\/li>\n<li> 5. Ancestor of a family that returned to Judah with Ezra after the exile (Ezr 8:10; 1 Esd 8:36). Possibly the same as #4 above.<\/li>\n<li> 6. Ancestor of some Israelites who were found guilty of marrying foreign women (Ezr 10:29).<\/li>\n<li> 7. Ancestor of another group of Israelites who were found guilty of marrying foreign women (Ezr 10:34).<\/li>\n<li> 8. Son (descendant) of Bani (#7 above). This Bani was among those found guilty of marrying foreign women (Ezr 10:38, <span>kjv<\/span>). Because Bani is spelled almost the same as “sons of” in Hebrew, most modern translations render verse 38 “of the sons of Binnui.”<\/li>\n<li> 9. Rehum’s father and a Levite. Rehum repaired a section of the Jerusalem wall after the exile (Neh 3:17).<\/li>\n<li>10. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7). He was among those who offered praises to God on the steps of the temple (Neh 9:4-5). He is probably the same as Binnui (Ezr 10:38) and Anniuth (1 Esd 9:48).<\/li>\n<li>11. Another Levitical assistant who explained passages from the law read by Ezra (Neh 9:4b).<\/li>\n<li>12. Levite who signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:13). He was a leader of the people representing the Bani family mentioned under #4 above.<\/li>\n<li>13. Uzzi’s father. Uzzi was the head of the Levites in Jerusalem after the exile (Neh 11:22). Possibly the same as #9 or #10 above.<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Binnui) has caused much confusion in the genealogical lists. The list above is one of several possible arrangements.<\/p>","content_en":"<h3>BANI<\/h3>\n<li> 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36).<\/li>\n<li> 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46).<\/li>\n<li> 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below.<\/li>\n<li> 4. Ancestor of a family that returned to Judah with Zerubbabel after the exile (Ezr 2:10), alternately spelled Binnui in Nehemiah 7:15.<\/li>\n<li> 5. Ancestor of a family that returned to Judah with Ezra after the exile (Ezr 8:10; 1 Esd 8:36). Possibly the same as #4 above.<\/li>\n<li> 6. Ancestor of some Israelites who were found guilty of marrying foreign women (Ezr 10:29).<\/li>\n<li> 7. Ancestor of another group of Israelites who were found guilty of marrying foreign women (Ezr 10:34).<\/li>\n<li> 8. Son (descendant) of Bani (#7 above). This Bani was among those found guilty of marrying foreign women (Ezr 10:38, <span>kjv<\/span>). Because Bani is spelled almost the same as “sons of” in Hebrew, most modern translations render verse 38 “of the sons of Binnui.”<\/li>\n<li> 9. Rehum’s father and a Levite. Rehum repaired a section of the Jerusalem wall after the exile (Neh 3:17).<\/li>\n<li>10. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7). He was among those who offered praises to God on the steps of the temple (Neh 9:4-5). He is probably the same as Binnui (Ezr 10:38) and Anniuth (1 Esd 9:48).<\/li>\n<li>11. Another Levitical assistant who explained passages from the law read by Ezra (Neh 9:4b).<\/li>\n<li>12. Levite who signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:13). He was a leader of the people representing the Bani family mentioned under #4 above.<\/li>\n<li>13. Uzzi’s father. Uzzi was the head of the Levites in Jerusalem after the exile (Neh 11:22). Possibly the same as #9 or #10 above.<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Binnui) has caused much confusion in the genealogical lists. The list above is one of several possible arrangements.<\/p>","summary_ro":"BANI 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36). 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46). 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below. 4. Ancestor of a family that returned to Judah with Zerubbabe...","summary_en":"BANI 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36). 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46). 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below. 4. Ancestor of a family that returned to Judah with Zerubbabe...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20901,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Josiphiah","title_en":"Josiphiah","content_ro":"<h3>JOSIPHIAH<\/h3>\n<p>Father of Shelomith, leader of a family of which 160 members accompanied Ezra back to Palestine (Ezr 8:10).<\/p>","content_en":"<h3>JOSIPHIAH<\/h3>\n<p>Father of Shelomith, leader of a family of which 160 members accompanied Ezra back to Palestine (Ezr 8:10).<\/p>","summary_ro":"JOSIPHIAH Father of Shelomith, leader of a family of which 160 members accompanied Ezra back to Palestine (Ezr 8:10).","summary_en":"JOSIPHIAH Father of Shelomith, leader of a family of which 160 members accompanied Ezra back to Palestine (Ezr 8:10).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34845,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shelomith","title_en":"Shelomith","content_ro":"<h3>SHELOMITH<\/h3>\n<li>1. Dibri’s daughter and the mother of a man from Dan’s tribe who blasphemed the Lord’s name, for which he was subsequently stoned to death (Lv 24:11-16).<\/li>\n<li>2. Sister of Meshullam and Hananiah, all of whom were descendants of David (1 Chr 3:19).<\/li>\n<li>3. KJV spelling of Shelomoth, Shimei’s son, in 1 Chronicles 23:9. <em>See<\/em> Shelomoth #1.<\/li>\n<li>4. Alternate spelling of Shelomoth, Izhar’s son, in 1 Chronicles 23:18. <em>See<\/em> Shelomoth #2.<\/li>\n<li>5. KJV spelling of Shelomoth, Zicri’s son, in 1 Chronicles 26:25-28. <em>See<\/em> Shelomoth #3.<\/li>\n<li>6. Son of Rehoboam and Maachah (2 Chr 11:20).<\/li>\n<li>7. One of Ezra’s companions (Ezr 8:10).<\/li>","content_en":"<h3>SHELOMITH<\/h3>\n<li>1. Dibri’s daughter and the mother of a man from Dan’s tribe who blasphemed the Lord’s name, for which he was subsequently stoned to death (Lv 24:11-16).<\/li>\n<li>2. Sister of Meshullam and Hananiah, all of whom were descendants of David (1 Chr 3:19).<\/li>\n<li>3. KJV spelling of Shelomoth, Shimei’s son, in 1 Chronicles 23:9. <em>See<\/em> Shelomoth #1.<\/li>\n<li>4. Alternate spelling of Shelomoth, Izhar’s son, in 1 Chronicles 23:18. <em>See<\/em> Shelomoth #2.<\/li>\n<li>5. KJV spelling of Shelomoth, Zicri’s son, in 1 Chronicles 26:25-28. <em>See<\/em> Shelomoth #3.<\/li>\n<li>6. Son of Rehoboam and Maachah (2 Chr 11:20).<\/li>\n<li>7. One of Ezra’s companions (Ezr 8:10).<\/li>","summary_ro":"SHELOMITH 1. Dibri’s daughter and the mother of a man from Dan’s tribe who blasphemed the Lord’s name, for which he was subsequently stoned to death (Lv 24:11-16). 2. Sister of Meshullam and Hananiah, all of whom were descendants of David (1 Chr 3:19). 3. KJV spelling of Shelomoth, Shimei’s son, in 1 Chronicles 23:9. See Shelomoth #1. 4. Alternate spelling of Shelomoth, Izhar’s son, in 1 Chronicles 23:18. See Shelomoth #2. 5. KJV spelling of Shelomoth, Zicri’s son, in 1 Chronicles 26:25-28. S...","summary_en":"SHELOMITH 1. Dibri’s daughter and the mother of a man from Dan’s tribe who blasphemed the Lord’s name, for which he was subsequently stoned to death (Lv 24:11-16). 2. Sister of Meshullam and Hananiah, all of whom were descendants of David (1 Chr 3:19). 3. KJV spelling of Shelomoth, Shimei’s son, in 1 Chronicles 23:9. See Shelomoth #1. 4. Alternate spelling of Shelomoth, Izhar’s son, in 1 Chronicles 23:18. See Shelomoth #2. 5. KJV spelling of Shelomoth, Zicri’s son, in 1 Chronicles 26:25-28. S...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":4078,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bebai (Person)","title_en":"Bebai (Person)","content_ro":"<h3>BEBAI (P<span>erson<\/span>)<\/h3>\n<li>1. Ancestor of a family that returned to Jerusalem with Zerubbabel after the exile (Ezr 2:11; 8:11; Neh 7:16). Some of the members of that family were guilty of marrying foreign women (Ezr 10:28).<\/li>\n<li>2. Levitical leader of Israel who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). This individual was perhaps a member of the family of #1 above.<\/li>","content_en":"<h3>BEBAI (P<span>erson<\/span>)<\/h3>\n<li>1. Ancestor of a family that returned to Jerusalem with Zerubbabel after the exile (Ezr 2:11; 8:11; Neh 7:16). Some of the members of that family were guilty of marrying foreign women (Ezr 10:28).<\/li>\n<li>2. Levitical leader of Israel who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). This individual was perhaps a member of the family of #1 above.<\/li>","summary_ro":"BEBAI (Person) 1. Ancestor of a family that returned to Jerusalem with Zerubbabel after the exile (Ezr 2:11; 8:11; Neh 7:16). Some of the members of that family were guilty of marrying foreign women (Ezr 10:28). 2. Levitical leader of Israel who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). This individual was perhaps a member of the family of #1 above.","summary_en":"BEBAI (Person) 1. Ancestor of a family that returned to Jerusalem with Zerubbabel after the exile (Ezr 2:11; 8:11; Neh 7:16). Some of the members of that family were guilty of marrying foreign women (Ezr 10:28). 2. Levitical leader of Israel who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). This individual was perhaps a member of the family of #1 above.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39048,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":15073,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hakkatan","title_en":"Hakkatan","content_ro":"<h3>HAKKATAN<\/h3>\n<p>Member of Azgad’s family, the father of Johanan, and one of the exiles who returned to Jerusalem with Ezra (Ezr 8:12).<\/p>","content_en":"<h3>HAKKATAN<\/h3>\n<p>Member of Azgad’s family, the father of Johanan, and one of the exiles who returned to Jerusalem with Ezra (Ezr 8:12).<\/p>","summary_ro":"HAKKATAN Member of Azgad’s family, the father of Johanan, and one of the exiles who returned to Jerusalem with Ezra (Ezr 8:12).","summary_en":"HAKKATAN Member of Azgad’s family, the father of Johanan, and one of the exiles who returned to Jerusalem with Ezra (Ezr 8:12).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20108,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","summary_ro":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","summary_en":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":10629,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliphelet","title_en":"Eliphelet","content_ro":"<h3>ELIPHELET<\/h3>\n<li>1. One of David’s 13 sons born in Jerusalem (2 Sm 5:16; 1 Chr 3:8; 14:7).<\/li>\n<li>2. Ahasbai’s son and one of David’s mighty men (2 Sm 23:34); perhaps the same as Eliphal, Ur’s son, in 1 Chronicles 11:35. <em>See<\/em> Eliphal.<\/li>\n<li>3. Another of David’s sons born at Jerusalem but perhaps earlier than #1 above (1 Chr 3:6; 14:5).<\/li>\n<li>4. Eshek’s son and a descendant of Saul and Jonathan (1 Chr 8:39).<\/li>\n<li>5. One of Adonikam’s three sons who returned with Ezra from Babylon (Ezr 8:13).<\/li>\n<li>6. Hashum’s son whom Ezra persuaded to divorce his foreign wife during the postexilic era (Ezr 10:33).<\/li>","content_en":"<h3>ELIPHELET<\/h3>\n<li>1. One of David’s 13 sons born in Jerusalem (2 Sm 5:16; 1 Chr 3:8; 14:7).<\/li>\n<li>2. Ahasbai’s son and one of David’s mighty men (2 Sm 23:34); perhaps the same as Eliphal, Ur’s son, in 1 Chronicles 11:35. <em>See<\/em> Eliphal.<\/li>\n<li>3. Another of David’s sons born at Jerusalem but perhaps earlier than #1 above (1 Chr 3:6; 14:5).<\/li>\n<li>4. Eshek’s son and a descendant of Saul and Jonathan (1 Chr 8:39).<\/li>\n<li>5. One of Adonikam’s three sons who returned with Ezra from Babylon (Ezr 8:13).<\/li>\n<li>6. Hashum’s son whom Ezra persuaded to divorce his foreign wife during the postexilic era (Ezr 10:33).<\/li>","summary_ro":"ELIPHELET 1. One of David’s 13 sons born in Jerusalem (2 Sm 5:16; 1 Chr 3:8; 14:7). 2. Ahasbai’s son and one of David’s mighty men (2 Sm 23:34); perhaps the same as Eliphal, Ur’s son, in 1 Chronicles 11:35. See Eliphal. 3. Another of David’s sons born at Jerusalem but perhaps earlier than #1 above (1 Chr 3:6; 14:5). 4. Eshek’s son and a descendant of Saul and Jonathan (1 Chr 8:39). 5. One of Adonikam’s three sons who returned with Ezra from Babylon (Ezr 8:13). 6. Hashum’s son whom Ezra persua...","summary_en":"ELIPHELET 1. One of David’s 13 sons born in Jerusalem (2 Sm 5:16; 1 Chr 3:8; 14:7). 2. Ahasbai’s son and one of David’s mighty men (2 Sm 23:34); perhaps the same as Eliphal, Ur’s son, in 1 Chronicles 11:35. See Eliphal. 3. Another of David’s sons born at Jerusalem but perhaps earlier than #1 above (1 Chr 3:6; 14:5). 4. Eshek’s son and a descendant of Saul and Jonathan (1 Chr 8:39). 5. One of Adonikam’s three sons who returned with Ezra from Babylon (Ezr 8:13). 6. Hashum’s son whom Ezra persua...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18882,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeiel","title_en":"Jeiel","content_ro":"<h3>JEIEL<\/h3>\n<li> 1. Chief in Reuben’s tribe (1 Chr 5:7).<\/li>\n<li> 2. Benjamite who lived at Gibeon and an ancestor of Israel’s first king, Saul (1 Chr 8:29; 9:35).<\/li>\n<li> 3. One of David’s mighty men (1 Chr 11:44). He is perhaps identical with #1 above.<\/li>\n<li> 4. Levite gatekeeper in the sanctuary. He seems to have served as a musician also (1 Chr 15:18, 21; 16:5b). The Jeiel of 1 Chronicles 16:5a is probably a different musician.<\/li>\n<li> 5. Levite descended from Asaph and an ancestor of a prophet named Jahaziel (2 Chr 20:14).<\/li>\n<li> 6. Secretary for King Uzziah’s army, who kept or made military “rolls” or “musters” of the king’s troops (2 Chr 26:11).<\/li>\n<li> 7. KJV and <span>nlt<\/span> spelling of Jeuel, Elizaphan’s descendant, in 2 Chronicles 29:13. <em>See<\/em> Jeuel #2.<\/li>\n<li> 8. Levite leader who contributed Passover offerings during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 9. KJV spelling of Jeuel, Adonikam’s descendant, in Ezra 8:13. <em>See<\/em> Jeuel #3.<\/li>\n<li>10. Nebo’s descendant who was encouraged to divorce his foreign wife during the postexilic era (Ezr 10:43).<\/li>","content_en":"<h3>JEIEL<\/h3>\n<li> 1. Chief in Reuben’s tribe (1 Chr 5:7).<\/li>\n<li> 2. Benjamite who lived at Gibeon and an ancestor of Israel’s first king, Saul (1 Chr 8:29; 9:35).<\/li>\n<li> 3. One of David’s mighty men (1 Chr 11:44). He is perhaps identical with #1 above.<\/li>\n<li> 4. Levite gatekeeper in the sanctuary. He seems to have served as a musician also (1 Chr 15:18, 21; 16:5b). The Jeiel of 1 Chronicles 16:5a is probably a different musician.<\/li>\n<li> 5. Levite descended from Asaph and an ancestor of a prophet named Jahaziel (2 Chr 20:14).<\/li>\n<li> 6. Secretary for King Uzziah’s army, who kept or made military “rolls” or “musters” of the king’s troops (2 Chr 26:11).<\/li>\n<li> 7. KJV and <span>nlt<\/span> spelling of Jeuel, Elizaphan’s descendant, in 2 Chronicles 29:13. <em>See<\/em> Jeuel #2.<\/li>\n<li> 8. Levite leader who contributed Passover offerings during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 9. KJV spelling of Jeuel, Adonikam’s descendant, in Ezra 8:13. <em>See<\/em> Jeuel #3.<\/li>\n<li>10. Nebo’s descendant who was encouraged to divorce his foreign wife during the postexilic era (Ezr 10:43).<\/li>","summary_ro":"JEIEL 1. Chief in Reuben’s tribe (1 Chr 5:7). 2. Benjamite who lived at Gibeon and an ancestor of Israel’s first king, Saul (1 Chr 8:29; 9:35). 3. One of David’s mighty men (1 Chr 11:44). He is perhaps identical with #1 above. 4. Levite gatekeeper in the sanctuary. He seems to have served as a musician also (1 Chr 15:18, 21; 16:5b). The Jeiel of 1 Chronicles 16:5a is probably a different musician. 5. Levite descended from Asaph and an ancestor of a prophet named Jahaziel (2 Chr 20:14). 6. Sec...","summary_en":"JEIEL 1. Chief in Reuben’s tribe (1 Chr 5:7). 2. Benjamite who lived at Gibeon and an ancestor of Israel’s first king, Saul (1 Chr 8:29; 9:35). 3. One of David’s mighty men (1 Chr 11:44). He is perhaps identical with #1 above. 4. Levite gatekeeper in the sanctuary. He seems to have served as a musician also (1 Chr 15:18, 21; 16:5b). The Jeiel of 1 Chronicles 16:5a is probably a different musician. 5. Levite descended from Asaph and an ancestor of a prophet named Jahaziel (2 Chr 20:14). 6. Sec...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19755,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeuel","title_en":"Jeuel","content_ro":"<h3>JEUEL<\/h3>\n<li>1. Descendant of Judah residing in postexilic Jerusalem (1 Chr 9:6).<\/li>\n<li>2. Levite who took part in Hezekiah’s reforms (2 Chr 29:13).<\/li>\n<li>3. Head of a family who returned to Jerusalem with Ezra after the exile (Ezr 8:13).<\/li>","content_en":"<h3>JEUEL<\/h3>\n<li>1. Descendant of Judah residing in postexilic Jerusalem (1 Chr 9:6).<\/li>\n<li>2. Levite who took part in Hezekiah’s reforms (2 Chr 29:13).<\/li>\n<li>3. Head of a family who returned to Jerusalem with Ezra after the exile (Ezr 8:13).<\/li>","summary_ro":"JEUEL 1. Descendant of Judah residing in postexilic Jerusalem (1 Chr 9:6). 2. Levite who took part in Hezekiah’s reforms (2 Chr 29:13). 3. Head of a family who returned to Jerusalem with Ezra after the exile (Ezr 8:13).","summary_en":"JEUEL 1. Descendant of Judah residing in postexilic Jerusalem (1 Chr 9:6). 2. Levite who took part in Hezekiah’s reforms (2 Chr 29:13). 3. Head of a family who returned to Jerusalem with Ezra after the exile (Ezr 8:13).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34897,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shemaiah","title_en":"Shemaiah","content_ro":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","content_en":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","summary_ro":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","summary_en":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":37913,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uthai","title_en":"Uthai","content_ro":"<h3>UTHAI<\/h3>\n<li>1. One who returned to Israel following the exile. He is listed as the son of Ammihud from the Perez branch of Judah’s tribe (1 Chr 9:4).<\/li>\n<li>2. One of Bigvai’s sons who returned to Jerusalem with Ezra (Ezr 8:14).<\/li>","content_en":"<h3>UTHAI<\/h3>\n<li>1. One who returned to Israel following the exile. He is listed as the son of Ammihud from the Perez branch of Judah’s tribe (1 Chr 9:4).<\/li>\n<li>2. One of Bigvai’s sons who returned to Jerusalem with Ezra (Ezr 8:14).<\/li>","summary_ro":"UTHAI 1. One who returned to Israel following the exile. He is listed as the son of Ammihud from the Perez branch of Judah’s tribe (1 Chr 9:4). 2. One of Bigvai’s sons who returned to Jerusalem with Ezra (Ezr 8:14).","summary_en":"UTHAI 1. One who returned to Israel following the exile. He is listed as the son of Ammihud from the Perez branch of Judah’s tribe (1 Chr 9:4). 2. One of Bigvai’s sons who returned to Jerusalem with Ezra (Ezr 8:14).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38830,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zabbud*","title_en":"Zabbud*","content_ro":"<h3>ZABBUD*<\/h3>\n<p>KJV form of Zaccur, Bigvai’s descendant, in Ezra 8:14. <em>See<\/em> Zaccur #5.<\/p>","content_en":"<h3>ZABBUD*<\/h3>\n<p>KJV form of Zaccur, Bigvai’s descendant, in Ezra 8:14. <em>See<\/em> Zaccur #5.<\/p>","summary_ro":"ZABBUD* KJV form of Zaccur, Bigvai’s descendant, in Ezra 8:14. See Zaccur #5.","summary_en":"ZABBUD* KJV form of Zaccur, Bigvai’s descendant, in Ezra 8:14. See Zaccur #5.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38856,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zaccur","title_en":"Zaccur","content_ro":"<h3>ZACCUR<\/h3>\n<li>1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4).<\/li>\n<li>2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26).<\/li>\n<li>3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27).<\/li>\n<li>4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr 25:10). Descendants of Zaccur were present at the dedication of the city wall following the exile (Neh 12:35).<\/li>\n<li>5. One of the descendants of Bigvai who returned to Jerusalem with Ezra (Ezr 8:14).<\/li>\n<li>6. Son of Imri who worked on repairing Jerusalem’s wall in the vicinity of the Sheep Gate (Neh 3:2).<\/li>\n<li>7. One of the Levites who signed Nehemiah’s covenant to obey the law of God (Neh 10:12).<\/li>\n<li>8. Son of Mattaniah and father of Hanan, the assistant to the storehouse treasurers during Nehemiah’s time (Neh 13:13). Some have suggested that he is the same as #7 above.<\/li>","content_en":"<h3>ZACCUR<\/h3>\n<li>1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4).<\/li>\n<li>2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26).<\/li>\n<li>3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27).<\/li>\n<li>4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr 25:10). Descendants of Zaccur were present at the dedication of the city wall following the exile (Neh 12:35).<\/li>\n<li>5. One of the descendants of Bigvai who returned to Jerusalem with Ezra (Ezr 8:14).<\/li>\n<li>6. Son of Imri who worked on repairing Jerusalem’s wall in the vicinity of the Sheep Gate (Neh 3:2).<\/li>\n<li>7. One of the Levites who signed Nehemiah’s covenant to obey the law of God (Neh 10:12).<\/li>\n<li>8. Son of Mattaniah and father of Hanan, the assistant to the storehouse treasurers during Nehemiah’s time (Neh 13:13). Some have suggested that he is the same as #7 above.<\/li>","summary_ro":"ZACCUR 1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4). 2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26). 3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27). 4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr ...","summary_en":"ZACCUR 1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4). 2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26). 3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27). 4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":830,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahava","title_en":"Ahava","content_ro":"<h3>AHAVA<\/h3>\n<p>The name of the river (and possibly town) in Babylonia where Ezra added some Levites to the remnant of exiles. There he also declared a fast for the Jews to humble themselves before God and seek his protection before returning to Palestine (Ezr 8:15, 21, 31).<\/p>","content_en":"<h3>AHAVA<\/h3>\n<p>The name of the river (and possibly town) in Babylonia where Ezra added some Levites to the remnant of exiles. There he also declared a fast for the Jews to humble themselves before God and seek his protection before returning to Palestine (Ezr 8:15, 21, 31).<\/p>","summary_ro":"AHAVA The name of the river (and possibly town) in Babylonia where Ezra added some Levites to the remnant of exiles. There he also declared a fast for the Jews to humble themselves before God and seek his protection before returning to Palestine (Ezr 8:15, 21, 31).","summary_en":"AHAVA The name of the river (and possibly town) in Babylonia where Ezra added some Levites to the remnant of exiles. There he also declared a fast for the Jews to humble themselves before God and seek his protection before returning to Palestine (Ezr 8:15, 21, 31).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39049,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48072,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:15","title_en":"Study Note: Ezra 8:15","content_ro":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","content_en":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","summary_ro":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","summary_en":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75698,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:15","title_en":"Study Note: Ezra 8:15","content_ro":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","content_en":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","summary_ro":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","summary_en":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103324,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:15","title_en":"Study Note: Ezra 8:15","content_ro":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","content_en":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","summary_ro":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","summary_en":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130950,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:15","title_en":"Study Note: Ezra 8:15","content_ro":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","content_en":"<p><strong>8:15<\/strong> The <em>Ahava Canal<\/em> came off the Euphrates River near Babylon. • <em>not one Levite had volunteered:<\/em> Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.<\/p>","summary_ro":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","summary_en":"8:15 The Ahava Canal came off the Euphrates River near Babylon. • not one Levite had volunteered: Only a few Levites had come earlier with Sheshbazzar (2:40). It is unclear why so few Levites returned to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":2653,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ariel (Person)","title_en":"Ariel (Person)","content_ro":"<h3>ARIEL (P<span>erson<\/span>)<\/h3>\n<li>1. Person or thing overcome in a heroic deed by Benaiah, chief of David’s bodyguard (2 Sm 23:20; 1 Chr 11:22). It is not clear that the Hebrew word <span class=\"hebrew\" lang=\"he\">ariel<\/span> is a proper name in these passages. Benaiah may have killed two “lionlike men” of Moab (<span>kjv<\/span>) or destroyed two Moabite altar hearths.<\/li>\n<li>2. One of the men sent by Ezra to ask Iddo for Levitical priests to accompany the Jewish exiles returning to Jerusalem from Babylon (Ezr 8:16).<\/li>","content_en":"<h3>ARIEL (P<span>erson<\/span>)<\/h3>\n<li>1. Person or thing overcome in a heroic deed by Benaiah, chief of David’s bodyguard (2 Sm 23:20; 1 Chr 11:22). It is not clear that the Hebrew word <span class=\"hebrew\" lang=\"he\">ariel<\/span> is a proper name in these passages. Benaiah may have killed two “lionlike men” of Moab (<span>kjv<\/span>) or destroyed two Moabite altar hearths.<\/li>\n<li>2. One of the men sent by Ezra to ask Iddo for Levitical priests to accompany the Jewish exiles returning to Jerusalem from Babylon (Ezr 8:16).<\/li>","summary_ro":"ARIEL (Person) 1. Person or thing overcome in a heroic deed by Benaiah, chief of David’s bodyguard (2 Sm 23:20; 1 Chr 11:22). It is not clear that the Hebrew word ariel is a proper name in these passages. Benaiah may have killed two “lionlike men” of Moab (kjv) or destroyed two Moabite altar hearths. 2. One of the men sent by Ezra to ask Iddo for Levitical priests to accompany the Jewish exiles returning to Jerusalem from Babylon (Ezr 8:16).","summary_en":"ARIEL (Person) 1. Person or thing overcome in a heroic deed by Benaiah, chief of David’s bodyguard (2 Sm 23:20; 1 Chr 11:22). It is not clear that the Hebrew word ariel is a proper name in these passages. Benaiah may have killed two “lionlike men” of Moab (kjv) or destroyed two Moabite altar hearths. 2. One of the men sent by Ezra to ask Iddo for Levitical priests to accompany the Jewish exiles returning to Jerusalem from Babylon (Ezr 8:16).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10555,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliezer","title_en":"Eliezer","content_ro":"<h3>ELIEZER<\/h3>\n<li> 1. Native of Damascus and Abraham’s servant, who according to custom was the adopted heir before Ishmael and Isaac were born (Gn 15:2).<\/li>\n<li> 2. Moses and Zipporah’s second son (Ex 18:4; 1 Chr 23:15-17).<\/li>\n<li> 3. Benjamite and Becher’s son (1 Chr 7:8).<\/li>\n<li> 4. One of the seven priests who blew a trumpet before the ark of the covenant when David moved it to Jerusalem (1 Chr 15:24).<\/li>\n<li> 5. Zichri’s son and a chief officer in Reuben’s tribe (1 Chr 27:16).<\/li>\n<li> 6. Son of Dodavahu of Mareshah, who prophesied against King Jehoshaphat of Judah because of his alliance with Ahaziah, king of Israel (2 Chr 20:37).<\/li>\n<li> 7. One of the leaders sent by Ezra to Iddo at Casiphia to request Levites for the house of God (Ezr 8:16).<\/li>\n<li> 8, 9, 10. Three men of Israel—a priest, Levite, and Israelite—who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:18, 23, 31).<\/li>\n<li>11. Ancestor of Christ (Lk 3:29). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ELIEZER<\/h3>\n<li> 1. Native of Damascus and Abraham’s servant, who according to custom was the adopted heir before Ishmael and Isaac were born (Gn 15:2).<\/li>\n<li> 2. Moses and Zipporah’s second son (Ex 18:4; 1 Chr 23:15-17).<\/li>\n<li> 3. Benjamite and Becher’s son (1 Chr 7:8).<\/li>\n<li> 4. One of the seven priests who blew a trumpet before the ark of the covenant when David moved it to Jerusalem (1 Chr 15:24).<\/li>\n<li> 5. Zichri’s son and a chief officer in Reuben’s tribe (1 Chr 27:16).<\/li>\n<li> 6. Son of Dodavahu of Mareshah, who prophesied against King Jehoshaphat of Judah because of his alliance with Ahaziah, king of Israel (2 Chr 20:37).<\/li>\n<li> 7. One of the leaders sent by Ezra to Iddo at Casiphia to request Levites for the house of God (Ezr 8:16).<\/li>\n<li> 8, 9, 10. Three men of Israel—a priest, Levite, and Israelite—who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:18, 23, 31).<\/li>\n<li>11. Ancestor of Christ (Lk 3:29). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ELIEZER 1. Native of Damascus and Abraham’s servant, who according to custom was the adopted heir before Ishmael and Isaac were born (Gn 15:2). 2. Moses and Zipporah’s second son (Ex 18:4; 1 Chr 23:15-17). 3. Benjamite and Becher’s son (1 Chr 7:8). 4. One of the seven priests who blew a trumpet before the ark of the covenant when David moved it to Jerusalem (1 Chr 15:24). 5. Zichri’s son and a chief officer in Reuben’s tribe (1 Chr 27:16). 6. Son of Dodavahu of Mareshah, who prophesied agains...","summary_en":"ELIEZER 1. Native of Damascus and Abraham’s servant, who according to custom was the adopted heir before Ishmael and Isaac were born (Gn 15:2). 2. Moses and Zipporah’s second son (Ex 18:4; 1 Chr 23:15-17). 3. Benjamite and Becher’s son (1 Chr 7:8). 4. One of the seven priests who blew a trumpet before the ark of the covenant when David moved it to Jerusalem (1 Chr 15:24). 5. Zichri’s son and a chief officer in Reuben’s tribe (1 Chr 27:16). 6. Son of Dodavahu of Mareshah, who prophesied agains...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10729,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elnathan","title_en":"Elnathan","content_ro":"<h3>ELNATHAN<\/h3>\n<li>1. Grandfather of King Jehoiachin. His daughter, Jehoiachin’s mother, was Nehushta (2 Kgs 24:8).<\/li>\n<li>2, 3, 4. Three Jewish leaders whom Ezra sent to Iddo at Casiphia to obtain Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>5. Acbor’s son, who was ordered by King Jehoiakim to bring back Uriah from Egypt to be executed for prophesying against the king (Jer 26:22-23). Elnathan was present with other princes when Baruch read the Lord’s words of warning written at Jeremiah’s dictation on a scroll (36:12); he tried unsuccessfully to prevent Jehoiakim from burning the scroll (v 25).<\/li>","content_en":"<h3>ELNATHAN<\/h3>\n<li>1. Grandfather of King Jehoiachin. His daughter, Jehoiachin’s mother, was Nehushta (2 Kgs 24:8).<\/li>\n<li>2, 3, 4. Three Jewish leaders whom Ezra sent to Iddo at Casiphia to obtain Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>5. Acbor’s son, who was ordered by King Jehoiakim to bring back Uriah from Egypt to be executed for prophesying against the king (Jer 26:22-23). Elnathan was present with other princes when Baruch read the Lord’s words of warning written at Jeremiah’s dictation on a scroll (36:12); he tried unsuccessfully to prevent Jehoiakim from burning the scroll (v 25).<\/li>","summary_ro":"ELNATHAN 1. Grandfather of King Jehoiachin. His daughter, Jehoiachin’s mother, was Nehushta (2 Kgs 24:8). 2, 3, 4. Three Jewish leaders whom Ezra sent to Iddo at Casiphia to obtain Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16). 5. Acbor’s son, who was ordered by King Jehoiakim to bring back Uriah from Egypt to be executed for prophesying against the king (Jer 26:22-23). Elnathan was present with other princes when Baruch read the Lord’s w...","summary_en":"ELNATHAN 1. Grandfather of King Jehoiachin. His daughter, Jehoiachin’s mother, was Nehushta (2 Kgs 24:8). 2, 3, 4. Three Jewish leaders whom Ezra sent to Iddo at Casiphia to obtain Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16). 5. Acbor’s son, who was ordered by King Jehoiakim to bring back Uriah from Egypt to be executed for prophesying against the king (Jer 26:22-23). Elnathan was present with other princes when Baruch read the Lord’s w...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18525,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jarib","title_en":"Jarib","content_ro":"<h3>JARIB<\/h3>\n<li>1. Alternate name for Jachin, Simeon’s son, in 1 Chronicles 4:24. <em>See<\/em> Jachin #1.<\/li>\n<li>2. Man who assisted Ezra in securing temple servants before the return to Palestine from exile (Ezr 8:16).<\/li>\n<li>3. From Jeshua’s family, a priest who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:18).<\/li>","content_en":"<h3>JARIB<\/h3>\n<li>1. Alternate name for Jachin, Simeon’s son, in 1 Chronicles 4:24. <em>See<\/em> Jachin #1.<\/li>\n<li>2. Man who assisted Ezra in securing temple servants before the return to Palestine from exile (Ezr 8:16).<\/li>\n<li>3. From Jeshua’s family, a priest who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:18).<\/li>","summary_ro":"JARIB 1. Alternate name for Jachin, Simeon’s son, in 1 Chronicles 4:24. See Jachin #1. 2. Man who assisted Ezra in securing temple servants before the return to Palestine from exile (Ezr 8:16). 3. From Jeshua’s family, a priest who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:18).","summary_en":"JARIB 1. Alternate name for Jachin, Simeon’s son, in 1 Chronicles 4:24. See Jachin #1. 2. Man who assisted Ezra in securing temple servants before the return to Palestine from exile (Ezr 8:16). 3. From Jeshua’s family, a priest who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:18).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20413,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joiarib","title_en":"Joiarib","content_ro":"<h3>JOIARIB<\/h3>\n<li>1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10.<\/li>\n<li>2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5).<\/li>\n<li>3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). Perhaps Joiarib’s forefather was Jehoiarib, who was the head of the first course of priests ministering in the sanctuary during David’s reign (1 Chr 24:7; cf. 9:10).<\/li>\n<li>4. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6). His family in the next generation was headed by Mattenai (v 19).<\/li>","content_en":"<h3>JOIARIB<\/h3>\n<li>1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10.<\/li>\n<li>2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5).<\/li>\n<li>3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). Perhaps Joiarib’s forefather was Jehoiarib, who was the head of the first course of priests ministering in the sanctuary during David’s reign (1 Chr 24:7; cf. 9:10).<\/li>\n<li>4. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6). His family in the next generation was headed by Mattenai (v 19).<\/li>","summary_ro":"JOIARIB 1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10. 2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5). 3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). P...","summary_en":"JOIARIB 1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10. 2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5). 3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). P...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25322,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshullam","title_en":"Meshullam","content_ro":"<h3>MESHULLAM<\/h3>\n<li> 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3).<\/li>\n<li> 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19).<\/li>\n<li> 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13).<\/li>\n<li> 4. Benjamite and a descendant of Elpaal (1 Chr 8:17).<\/li>\n<li> 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li> 6. Benjamite and the son of Shephatiah, who resided in Jerusalem during the postexilic period (1 Chr 9:8).<\/li>\n<li> 7. Priest, the son of Zadok and the father of Hilkiah, whose descendants served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:11; Neh 11:11). He is probably identical with Shallum in 1 Chronicles 6:12-13.<\/li>\n<li> 8. Priest, the son of Meshillemith and a forefather of Adaiah. Adaiah served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:12).<\/li>\n<li> 9. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>10. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>11. One who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>12. Bani’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:29).<\/li>\n<li>13. Berekiah’s son, who rebuilt a section of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 30). His daughter married Jehohanan, the son of Tobiah the Ammonite (6:18).<\/li>\n<li>14. Besodeiah’s son, who with Joiada repaired the Old Gate in the Jerusalem wall (Neh 3:6).<\/li>\n<li>15. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>16. One of the priests who set his seal on the covenant of Ezra (Neh 10:7).<\/li>\n<li>17. One of the leaders of Israel who set his seal on the covenant of Ezra (Neh 10:20).<\/li>\n<li>18. Head of Ezra’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:13).<\/li>\n<li>19. Head of Ginnethon’s priestly family during the days of Joiakim (Neh 12:16).<\/li>\n<li>20. One of the gatekeepers during the days of the high priest Joiakim (Neh 12:25); perhaps identifiable with Shallum in 1 Chronicles 9:17.<\/li>\n<li>21. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic era (Neh 12:33).<\/li>","content_en":"<h3>MESHULLAM<\/h3>\n<li> 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3).<\/li>\n<li> 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19).<\/li>\n<li> 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13).<\/li>\n<li> 4. Benjamite and a descendant of Elpaal (1 Chr 8:17).<\/li>\n<li> 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li> 6. Benjamite and the son of Shephatiah, who resided in Jerusalem during the postexilic period (1 Chr 9:8).<\/li>\n<li> 7. Priest, the son of Zadok and the father of Hilkiah, whose descendants served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:11; Neh 11:11). He is probably identical with Shallum in 1 Chronicles 6:12-13.<\/li>\n<li> 8. Priest, the son of Meshillemith and a forefather of Adaiah. Adaiah served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:12).<\/li>\n<li> 9. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>10. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>11. One who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>12. Bani’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:29).<\/li>\n<li>13. Berekiah’s son, who rebuilt a section of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 30). His daughter married Jehohanan, the son of Tobiah the Ammonite (6:18).<\/li>\n<li>14. Besodeiah’s son, who with Joiada repaired the Old Gate in the Jerusalem wall (Neh 3:6).<\/li>\n<li>15. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>16. One of the priests who set his seal on the covenant of Ezra (Neh 10:7).<\/li>\n<li>17. One of the leaders of Israel who set his seal on the covenant of Ezra (Neh 10:20).<\/li>\n<li>18. Head of Ezra’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:13).<\/li>\n<li>19. Head of Ginnethon’s priestly family during the days of Joiakim (Neh 12:16).<\/li>\n<li>20. One of the gatekeepers during the days of the high priest Joiakim (Neh 12:25); perhaps identifiable with Shallum in 1 Chronicles 9:17.<\/li>\n<li>21. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic era (Neh 12:33).<\/li>","summary_ro":"MESHULLAM 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3). 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19). 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 BC), and Jeroboam II, king of Israel (993–953 BC; 1 Chr 5:13). 4. Benjamite and a descendant of Elpaal (1 Chr 8:17). 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 6. Benjamite and the son of Shep...","summary_en":"MESHULLAM 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3). 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19). 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 BC), and Jeroboam II, king of Israel (993–953 BC; 1 Chr 5:13). 4. Benjamite and a descendant of Elpaal (1 Chr 8:17). 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 6. Benjamite and the son of Shep...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27016,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nathan","title_en":"Nathan","content_ro":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","content_en":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","summary_ro":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","summary_en":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34898,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shemaiah","title_en":"Shemaiah","content_ro":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","content_en":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","summary_ro":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","summary_en":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48073,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:16","title_en":"Study Note: Ezra 8:16","content_ro":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","summary_ro":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","summary_en":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75699,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:16","title_en":"Study Note: Ezra 8:16","content_ro":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","summary_ro":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","summary_en":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103325,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:16","title_en":"Study Note: Ezra 8:16","content_ro":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","summary_ro":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","summary_en":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130951,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:16","title_en":"Study Note: Ezra 8:16","content_ro":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The Hebrew term translated <em>men of discernment<\/em> refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.<\/p>","summary_ro":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","summary_en":"8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":6121,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Casiphia","title_en":"Casiphia","content_ro":"<h3>CASIPHIA<\/h3>\n<p>Place to which Ezra sent for Levites when he realized that his company of returnees from the exile lacked persons qualified for temple service (Ezr 8:17). Casiphia was perhaps Ctesiphon on the Tigris River near modern Baghdad.<\/p>","content_en":"<h3>CASIPHIA<\/h3>\n<p>Place to which Ezra sent for Levites when he realized that his company of returnees from the exile lacked persons qualified for temple service (Ezr 8:17). Casiphia was perhaps Ctesiphon on the Tigris River near modern Baghdad.<\/p>","summary_ro":"CASIPHIA Place to which Ezra sent for Levites when he realized that his company of returnees from the exile lacked persons qualified for temple service (Ezr 8:17). Casiphia was perhaps Ctesiphon on the Tigris River near modern Baghdad.","summary_en":"CASIPHIA Place to which Ezra sent for Levites when he realized that his company of returnees from the exile lacked persons qualified for temple service (Ezr 8:17). Casiphia was perhaps Ctesiphon on the Tigris River near modern Baghdad.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17117,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Iddo","title_en":"Iddo","content_ro":"<h3>IDDO<\/h3>\n<li>1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14).<\/li>\n<li>2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. <em>See<\/em> Adaiah #2.<\/li>\n<li>3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Rehoboam’s acts in his genealogical records (12:15), and Abijah’s life as part of a commentary (13:22).<\/li>\n<li>5. Grandfather of Zechariah the prophet (Zec 1:1, 7). Iddo was a well-known priest who returned to Jerusalem from exile in 538 <span>BC<\/span>, and whose household was headed by Zechariah during Joiakim’s reign as high priest during the postexilic era (Neh 12:16). According to Ezra 5:1 and 6:14, Zechariah, and not Berechiah his father, was considered Iddo’s successor. <em>See<\/em> Zechariah (Person) #20.<\/li>\n<li>6. Leading Levite at Casiphia in Babylonia to whom Ezra sent a delegation of men requesting priests and temple servants to join Ezra’s caravan returning to Palestine for service in the Jerusalem temple (Ezr 8:17).<\/li>","content_en":"<h3>IDDO<\/h3>\n<li>1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14).<\/li>\n<li>2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. <em>See<\/em> Adaiah #2.<\/li>\n<li>3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Rehoboam’s acts in his genealogical records (12:15), and Abijah’s life as part of a commentary (13:22).<\/li>\n<li>5. Grandfather of Zechariah the prophet (Zec 1:1, 7). Iddo was a well-known priest who returned to Jerusalem from exile in 538 <span>BC<\/span>, and whose household was headed by Zechariah during Joiakim’s reign as high priest during the postexilic era (Neh 12:16). According to Ezra 5:1 and 6:14, Zechariah, and not Berechiah his father, was considered Iddo’s successor. <em>See<\/em> Zechariah (Person) #20.<\/li>\n<li>6. Leading Levite at Casiphia in Babylonia to whom Ezra sent a delegation of men requesting priests and temple servants to join Ezra’s caravan returning to Palestine for service in the Jerusalem temple (Ezr 8:17).<\/li>","summary_ro":"IDDO 1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14). 2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. See Adaiah #2. 3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21). 4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Reh...","summary_en":"IDDO 1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14). 2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. See Adaiah #2. 3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21). 4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Reh...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27372,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethinim*","title_en":"Nethinim*","content_ro":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","content_en":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","summary_ro":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","summary_en":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34409,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Servant","title_en":"Servant","content_ro":"<h3>SERVANT<\/h3>\n<p>A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words.<\/p>\n<p>The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 Kgs 4:12). A word meaning “free-born servant” referred to the servants of the Lord, like the Levites (Ezr 8:17; Is 61:6; Ez 44:11) or priests (Ex 28:35; Jl 1:9; 2:17). Sometimes ministers of the king are called servants (1 Chr 27:1; Prv 29:12), as are angels who minister before the Lord (Pss 103:21; 104:4). The hired servant or hireling was also considered a free person (Ex 12:45; Jb 7:1; Mal 3:5).<\/p>\n<p>The most common Hebrew term, occurring nearly 800 times in the OT, denotes a slave held in bondage (Gn 9:25; 12:16; Ex 20:17; Dt 5:15; 15:17). Yet the same word is used for people of noble rank, such as ministers and advisers to the king (2 Kgs 22:12; 2 Chr 34:20; Neh 2:10) or a servant of God (Gn 24:14; Nm 12:7; Jos 1:7; 2 Kgs 21:8), in such expressions as “Moses [or also David, Isaiah, Israel, Job, etc.] my servant.” One of the noblest expressions is “the servant of Yahweh [the <span>Lord<\/span>]” (Dt 34:5; Jos 1:13; 8:31-33; Is 49:1-6; 50:4-9; 52:13–53:12). The proper name Obadiah means “servant of Yahweh.”<\/p>\n<p>The NT variously defines servant as a hired servant or hireling (Mk 1:20; Lk 15:17-19; Jn 10:12-14), more widely as a slave (Mt 8:9; 10:24-25; 13:27-28; Mk 10:44; 12:2-4; Lk 7:2-3, 8-10; Jn 4:51; 8:34; 13:16; Eph 6:5; Col 1:7), and also as a domestic servant (Lk 16:13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","content_en":"<h3>SERVANT<\/h3>\n<p>A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words.<\/p>\n<p>The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 Kgs 4:12). A word meaning “free-born servant” referred to the servants of the Lord, like the Levites (Ezr 8:17; Is 61:6; Ez 44:11) or priests (Ex 28:35; Jl 1:9; 2:17). Sometimes ministers of the king are called servants (1 Chr 27:1; Prv 29:12), as are angels who minister before the Lord (Pss 103:21; 104:4). The hired servant or hireling was also considered a free person (Ex 12:45; Jb 7:1; Mal 3:5).<\/p>\n<p>The most common Hebrew term, occurring nearly 800 times in the OT, denotes a slave held in bondage (Gn 9:25; 12:16; Ex 20:17; Dt 5:15; 15:17). Yet the same word is used for people of noble rank, such as ministers and advisers to the king (2 Kgs 22:12; 2 Chr 34:20; Neh 2:10) or a servant of God (Gn 24:14; Nm 12:7; Jos 1:7; 2 Kgs 21:8), in such expressions as “Moses [or also David, Isaiah, Israel, Job, etc.] my servant.” One of the noblest expressions is “the servant of Yahweh [the <span>Lord<\/span>]” (Dt 34:5; Jos 1:13; 8:31-33; Is 49:1-6; 50:4-9; 52:13–53:12). The proper name Obadiah means “servant of Yahweh.”<\/p>\n<p>The NT variously defines servant as a hired servant or hireling (Mk 1:20; Lk 15:17-19; Jn 10:12-14), more widely as a slave (Mt 8:9; 10:24-25; 13:27-28; Mk 10:44; 12:2-4; Lk 7:2-3, 8-10; Jn 4:51; 8:34; 13:16; Eph 6:5; Col 1:7), and also as a domestic servant (Lk 16:13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","summary_ro":"SERVANT A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words. The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 ...","summary_en":"SERVANT A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words. The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":41784,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69410,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97036,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124662,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23963,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mahli","title_en":"Mahli","content_ro":"<h3>MAHLI<\/h3>\n<li>1. Merari’s son and Levi’s grandson (Ex 6:19; Nm 3:20; 1 Chr 6:19, 29; 23:21; 24:26-28; Ezr 8:18), and the founder of the Mahlite family (Nm 3:33; 26:58). The Mahlites, along with the other families of Merari, were appointed to carry the frames of the tabernacle and the pillars of the court (Nm 4:29-33).<\/li>\n<li>2. Mushi’s son and the nephew of #1 above (1 Chr 6:47; 23:23; 24:30).<\/li>","content_en":"<h3>MAHLI<\/h3>\n<li>1. Merari’s son and Levi’s grandson (Ex 6:19; Nm 3:20; 1 Chr 6:19, 29; 23:21; 24:26-28; Ezr 8:18), and the founder of the Mahlite family (Nm 3:33; 26:58). The Mahlites, along with the other families of Merari, were appointed to carry the frames of the tabernacle and the pillars of the court (Nm 4:29-33).<\/li>\n<li>2. Mushi’s son and the nephew of #1 above (1 Chr 6:47; 23:23; 24:30).<\/li>","summary_ro":"MAHLI 1. Merari’s son and Levi’s grandson (Ex 6:19; Nm 3:20; 1 Chr 6:19, 29; 23:21; 24:26-28; Ezr 8:18), and the founder of the Mahlite family (Nm 3:33; 26:58). The Mahlites, along with the other families of Merari, were appointed to carry the frames of the tabernacle and the pillars of the court (Nm 4:29-33). 2. Mushi’s son and the nephew of #1 above (1 Chr 6:47; 23:23; 24:30).","summary_en":"MAHLI 1. Merari’s son and Levi’s grandson (Ex 6:19; Nm 3:20; 1 Chr 6:19, 29; 23:21; 24:26-28; Ezr 8:18), and the founder of the Mahlite family (Nm 3:33; 26:58). The Mahlites, along with the other families of Merari, were appointed to carry the frames of the tabernacle and the pillars of the court (Nm 4:29-33). 2. Mushi’s son and the nephew of #1 above (1 Chr 6:47; 23:23; 24:30).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35011,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sherebiah","title_en":"Sherebiah","content_ro":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","content_en":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","summary_ro":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","summary_en":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48074,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:18","title_en":"Study Note: Ezra 8:18","content_ro":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","summary_ro":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","summary_en":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75700,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:18","title_en":"Study Note: Ezra 8:18","content_ro":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","summary_ro":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","summary_en":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103326,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:18","title_en":"Study Note: Ezra 8:18","content_ro":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","summary_ro":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","summary_en":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130952,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:18","title_en":"Study Note: Ezra 8:18","content_ro":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>the gracious hand of our God:<\/em> Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.<\/p>","summary_ro":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","summary_en":"8:18 the gracious hand of our God: Ezra, his leaders, and Iddo all took action to rectify the problem, but ultimately everything was accomplished because of God’s grace. Only thirty-eight Levites (including the leaders) and 220 Temple servants responded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":2158,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Annunus","title_en":"Annunus","content_ro":"<h3>ANNUNUS<\/h3>\n<p>One of the men supplied by the Lord in response to Ezra’s request for priests to serve in Jerusalem (1 Esd 8:48). Annunus was probably one of Jeshaiah’s brothers (Ezr 8:19).<\/p>","content_en":"<h3>ANNUNUS<\/h3>\n<p>One of the men supplied by the Lord in response to Ezra’s request for priests to serve in Jerusalem (1 Esd 8:48). Annunus was probably one of Jeshaiah’s brothers (Ezr 8:19).<\/p>","summary_ro":"ANNUNUS One of the men supplied by the Lord in response to Ezra’s request for priests to serve in Jerusalem (1 Esd 8:48). Annunus was probably one of Jeshaiah’s brothers (Ezr 8:19).","summary_en":"ANNUNUS One of the men supplied by the Lord in response to Ezra’s request for priests to serve in Jerusalem (1 Esd 8:48). Annunus was probably one of Jeshaiah’s brothers (Ezr 8:19).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15424,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hashabiah","title_en":"Hashabiah","content_ro":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","content_en":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","summary_ro":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","summary_en":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19317,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshaiah","title_en":"Jeshaiah","content_ro":"<h3>JESHAIAH<\/h3>\n<li>1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21).<\/li>\n<li>2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15).<\/li>\n<li>3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25).<\/li>\n<li>4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah following the Babylonian captivity (Ezr 8:7).<\/li>\n<li>5. Levite of the family of Merari, who returned with Ezra to Jerusalem after the exile (Ezr 8:19).<\/li>\n<li>6. Benjamite, Ithiel’s father, and an ancestor of Sallu. Sallu resettled in Jerusalem during the postexilic era (Neh 11:7).<\/li>","content_en":"<h3>JESHAIAH<\/h3>\n<li>1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21).<\/li>\n<li>2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15).<\/li>\n<li>3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25).<\/li>\n<li>4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah following the Babylonian captivity (Ezr 8:7).<\/li>\n<li>5. Levite of the family of Merari, who returned with Ezra to Jerusalem after the exile (Ezr 8:19).<\/li>\n<li>6. Benjamite, Ithiel’s father, and an ancestor of Sallu. Sallu resettled in Jerusalem during the postexilic era (Neh 11:7).<\/li>","summary_ro":"JESHAIAH 1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21). 2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15). 3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25). 4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah followin...","summary_en":"JESHAIAH 1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21). 2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15). 3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25). 4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah followin...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":27379,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethinim*","title_en":"Nethinim*","content_ro":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","content_en":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","summary_ro":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","summary_en":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35629,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Slavery Slave","title_en":"Slavery Slave","content_ro":"<h3>SLAVE, SLAVERY<\/h3>\n<p>Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 <span>BC<\/span>, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8).<\/p>\n<p>Slaves could be purchased locally from other owners or from foreign traveling merchants who sold slaves along with cloth, bronzeware, and other goods (Jl 3:4-8). Joseph was sold by Midianites and Ishmaelites to an Egyptian (Gn 37:36; 39:1) in this manner. Debt was the basic cause for many families being reduced to slavery; an entire family could be subject to slavery (2 Kgs 4:1; Neh 5:5-8). The law code of Hammurabi stipulated a maximum of three years of slavery for the family (Section 117), as opposed to a maximum of six years under Hebrew law (Dt 15:18). Voluntary slavery was widespread as a means of escape from abject poverty and starvation (Lv 25:47-48). Selling a kidnapped person into slavery, the crime of Joseph’s brothers (Gn 37:27-28), was a capital offense under the law code of Hammurabi (Section 14) and the Mosaic law (Ex 21:11; Dt 24:7).<\/p>\n<p>In Sumerian society, slaves had legal rights, could borrow money, and could engage in business. As the normal price for a slave was probably less than that for a strong donkey, the slave always had the hope that he could save sufficient money to purchase his freedom. Slaves performed tedious labor on farms and in households, though some gifted individuals occupied executive positions in households. Despite provisions in ancient law, the release of slaves was not always honored on schedule. A Hebrew who voluntarily entered slavery was normally released the next jubilee year, and theoretically no Hebrew could be enslaved for life (Ex 21:2; Lv 25:10-13; Dt 15:12-14).<\/p>\n<p>The Israelites made a deliberate attempt to safeguard the slave from brutality by a master or overseer. By law, a maimed slave had to be released (Ex 21:26-27). The few Hebrew slaves in a household frequently toiled alongside their masters in the fields, and they and household slaves often had a reasonable and secure existence, compared with the threat of starvation and destitution of the poorest free men.<\/p>\n<p>In Greek and especially in Roman times, when the number of slaves increased dramatically, household slaves remained the best treated. Many became servants and confidants; some even established good businesses to their own and their masters’ benefit.<\/p>\n<p>Information from Ur, Nuzi, and the book of Genesis shows that where a wife was childless, the female slave could bear the master’s child (Gn 16:2-4). Legally a Hebrew master could agree to marry a young female slave, have his own son marry her, or establish her as a concubine. If subsequently she was discarded, or if the agreement was not fulfilled, she would be released from her slavery (Ex 21:7-11). Conquered people were required to perform forced labor for the state (2 Sm 12:31; 1 Kgs 9:15, 21-23), including the Israelites themselves in Lebanon (1 Kgs 5:13-18). Captured in war, the Midianites (Nm 31:28-30, 47) and Gibeonites (Jos 9:23-25) were made slaves to serve the temple. The practice continued through the reigns of David and Solomon (Ezr 2:58; 8:20). Nehemiah records that foreign slaves helped make repairs on the walls of Jerusalem (Neh 3:26, 31).<\/p>\n<p>The NT attitude toward slavery indicates that the status of a slave was more like that of a servant and that the institution of slavery generally was declining. There was no strong opposition to slavery from Jesus or the apostles, but an admonition that slaves and servants should serve their masters faithfully and that masters should treat their slaves humanely and fairly (Eph 6:9; Col 4:1; 1 Tm 6:2; Phlm 1:16). Paul never preached against slavery, but he personally tried to attain freedom for the slave Onesimus from his Christian master, Philemon (see the discussion on this in Philemon, Letter to).<\/p>\n<p><em>See also<\/em> Bond, Bondage; Liberty.<\/p>","content_en":"<h3>SLAVE, SLAVERY<\/h3>\n<p>Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 <span>BC<\/span>, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8).<\/p>\n<p>Slaves could be purchased locally from other owners or from foreign traveling merchants who sold slaves along with cloth, bronzeware, and other goods (Jl 3:4-8). Joseph was sold by Midianites and Ishmaelites to an Egyptian (Gn 37:36; 39:1) in this manner. Debt was the basic cause for many families being reduced to slavery; an entire family could be subject to slavery (2 Kgs 4:1; Neh 5:5-8). The law code of Hammurabi stipulated a maximum of three years of slavery for the family (Section 117), as opposed to a maximum of six years under Hebrew law (Dt 15:18). Voluntary slavery was widespread as a means of escape from abject poverty and starvation (Lv 25:47-48). Selling a kidnapped person into slavery, the crime of Joseph’s brothers (Gn 37:27-28), was a capital offense under the law code of Hammurabi (Section 14) and the Mosaic law (Ex 21:11; Dt 24:7).<\/p>\n<p>In Sumerian society, slaves had legal rights, could borrow money, and could engage in business. As the normal price for a slave was probably less than that for a strong donkey, the slave always had the hope that he could save sufficient money to purchase his freedom. Slaves performed tedious labor on farms and in households, though some gifted individuals occupied executive positions in households. Despite provisions in ancient law, the release of slaves was not always honored on schedule. A Hebrew who voluntarily entered slavery was normally released the next jubilee year, and theoretically no Hebrew could be enslaved for life (Ex 21:2; Lv 25:10-13; Dt 15:12-14).<\/p>\n<p>The Israelites made a deliberate attempt to safeguard the slave from brutality by a master or overseer. By law, a maimed slave had to be released (Ex 21:26-27). The few Hebrew slaves in a household frequently toiled alongside their masters in the fields, and they and household slaves often had a reasonable and secure existence, compared with the threat of starvation and destitution of the poorest free men.<\/p>\n<p>In Greek and especially in Roman times, when the number of slaves increased dramatically, household slaves remained the best treated. Many became servants and confidants; some even established good businesses to their own and their masters’ benefit.<\/p>\n<p>Information from Ur, Nuzi, and the book of Genesis shows that where a wife was childless, the female slave could bear the master’s child (Gn 16:2-4). Legally a Hebrew master could agree to marry a young female slave, have his own son marry her, or establish her as a concubine. If subsequently she was discarded, or if the agreement was not fulfilled, she would be released from her slavery (Ex 21:7-11). Conquered people were required to perform forced labor for the state (2 Sm 12:31; 1 Kgs 9:15, 21-23), including the Israelites themselves in Lebanon (1 Kgs 5:13-18). Captured in war, the Midianites (Nm 31:28-30, 47) and Gibeonites (Jos 9:23-25) were made slaves to serve the temple. The practice continued through the reigns of David and Solomon (Ezr 2:58; 8:20). Nehemiah records that foreign slaves helped make repairs on the walls of Jerusalem (Neh 3:26, 31).<\/p>\n<p>The NT attitude toward slavery indicates that the status of a slave was more like that of a servant and that the institution of slavery generally was declining. There was no strong opposition to slavery from Jesus or the apostles, but an admonition that slaves and servants should serve their masters faithfully and that masters should treat their slaves humanely and fairly (Eph 6:9; Col 4:1; 1 Tm 6:2; Phlm 1:16). Paul never preached against slavery, but he personally tried to attain freedom for the slave Onesimus from his Christian master, Philemon (see the discussion on this in Philemon, Letter to).<\/p>\n<p><em>See also<\/em> Bond, Bondage; Liberty.<\/p>","summary_ro":"SLAVE, SLAVERY Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 BC, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8). Slaves could be purchased l...","summary_en":"SLAVE, SLAVERY Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 BC, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8). Slaves could be purchased l...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48075,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:20","title_en":"Study Note: Ezra 8:20","content_ro":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","content_en":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","summary_ro":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","summary_en":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75701,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:20","title_en":"Study Note: Ezra 8:20","content_ro":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","content_en":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","summary_ro":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","summary_en":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103327,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:20","title_en":"Study Note: Ezra 8:20","content_ro":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","content_en":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","summary_ro":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","summary_en":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130953,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:20","title_en":"Study Note: Ezra 8:20","content_ro":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","content_en":"<p><strong>8:20<\/strong> <em>first instituted by King David and his officials:<\/em> See 1 Chr 24–26.<\/p>","summary_ro":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","summary_en":"8:20 first instituted by King David and his officials: See 1 Chr 24–26.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":41779,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69405,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97031,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124657,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12050,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fasting Fast","title_en":"Fasting Fast","content_ro":"<h3>FAST, FASTING<\/h3>\n<p>Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food.<\/p>\n<p>Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.<\/p>\n<p>Three types of fast are generally recognized: <em>normal,<\/em> in which there is no intake of food for a prescribed period of time, though there may be an intake of liquids; <em>partial,<\/em> in which the diet is limited, though some food is allowed; and <em>absolute,<\/em> in which there is a total abstinence from food and liquids in all forms.<\/p>\n<p>In the OT the fast was regarded as an act of self-renunciation designed to mollify God’s wrath and move him to act in gracious disposition. In times of emergency, the people fasted to persuade God to spare them from impending calamity (Jgs 20:26; 1 Sm 7:6; 1 Kgs 21:9; 2 Chr 20:3; Jer 36:6, 9). Individuals fasted in the hope that God would liberate them from trouble (2 Sm 12:16-20; 1 Kgs 21:27; Pss 35:13; 69:10). Fasting was accompanied by prayer (Ezr 8:21; Neh 1:4; Jer 14:12).<\/p>\n<p>Regular fasts were usually for one day, morning to evening, with food permitted at night (Jgs 20:26; 1 Sm 14:24; 2 Sm 1:12), although there are reports of longer fasts, such as Mordecai’s call for a three-day fast (night and day specified—Est 4:16) and the seven-day fast at Saul’s death (1 Sm 31:13; 2 Sm 3:35). Among special fasts were Moses’ 40 days on Mt Sinai (Ex 34:28) and Daniel’s three-week fast prior to receiving visions (Dn 9:3; 10:3, 12).<\/p>\n<p>In general, in the OT, fasting was abused. Instead of a sincere act of self-renunciation and submission to God, fasting became externalized as an empty ritual in which a pretense of piety was presented as a public image. Hence, the prophets cry out against the callousness of such hypocrisy. Jeremiah records the Lord as saying, “Though they fast, I will not hear their cry” (Jer 14:12, <span>rsv<\/span>; see Is 58:1-10).<\/p>\n<p>The setting for the NT understanding of fasting lies in the development of the rabbinic tradition that grew out of the period between the Testaments, during which fasting became the distinguishing mark of the pious Jew, even though it was largely still ritualistic. Vows were confirmed by fasting (Tb 7:12), remorse and penitence were accompanied by fasting (2 Esd 10:4), and prayer was supported by fasting (1 Macc 3:47). Special fast days were observed, some voluntarily imposed (2 Macc 13:12; 2 Esd 5:13).<\/p>\n<p>This developed into a rabbinic tradition in which fasting was viewed as meritorious and therefore became the primary act of demonstrating piety. It was, however, a false piety consisting mostly in the externals of fastidious observance of fast days, both public and private. With the exception of ascetic groups such as the disciples of John the Baptist, the prevailing mood of fasting when Jesus appeared on the scene was one of mournful sadness, an obligatory necessity, a self-imposed requirement to produce the discipline of self-denial.<\/p>\n<p>Jesus’ understanding of fasting is significant in that it represents a shift in the role of fasting. His initial attitude undoubtedly reflected the fact that he grew up participating in the regular fasts and therefore shared the prevailing teachings of his day. Yet his mature teaching about fasting breaks with the rabbinic tradition. Two accounts relating to Jesus and fasting are important: his fast as a part of his temptation in the wilderness (Mt 4:2; Lk 4:2), and his teaching about fasting in the Sermon on the Mount (Mt 6:16-18).<\/p>\n<p>His temptation was born out of the context of struggle. Immediately after his baptism, he was cast out into the wilderness by the Spirit to face the temptation of Satan. In the midst of his temptation, he fasted and prayed, thereby showing his dependence upon God.<\/p>\n<p>Jesus’ words about fasting in the Sermon on the Mount constitute a radically different approach to voluntary fasting. In condemning the type of fasting that seeks favor with men by an ostentatious display of outward piety, Jesus taught instead a robust faith that sought genuineness of relation to God through a pure heart. Jesus does not condemn fasting as such, nor does he forbid it. He does, however, give it a new meaning. Fasting is service to God.<\/p>\n<p>This new understanding of fasting is set within the context of the dawning of the time of salvation. The Bridegroom is here. It is a time of joy, not of sorrow. Consequently, the prevailing mood of fasting as mournful stress and pretended piety is inconsistent with the mood of the new age that has begun.<\/p>\n<p>Jesus’ teachings may be summarized: Fasting is transcended by the beginning of the eschatological times. The rule of the Messiah has broken the power of the evil age. Fasting would appear to be no longer consistent with the spirit of thanksgiving and joy that marks the framework of the new age, since the Christian life is not to be dominated by tragedy but by joy and happiness. Yet the kingdom is not fully realized. There is a place for fasting, properly understood. Fasting must be done within the context of the joyful thanksgiving of the new life in Christ. The context of fasting is prayer. It should conform to the same conditions as prayer: unostentatious quietness before God, arising out of gratitude, expressing thanksgiving, grounded in faith, as a means of spiritual growth.<\/p>\n<p><em>See also<\/em> Prayer.<\/p>","content_en":"<h3>FAST, FASTING<\/h3>\n<p>Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food.<\/p>\n<p>Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.<\/p>\n<p>Three types of fast are generally recognized: <em>normal,<\/em> in which there is no intake of food for a prescribed period of time, though there may be an intake of liquids; <em>partial,<\/em> in which the diet is limited, though some food is allowed; and <em>absolute,<\/em> in which there is a total abstinence from food and liquids in all forms.<\/p>\n<p>In the OT the fast was regarded as an act of self-renunciation designed to mollify God’s wrath and move him to act in gracious disposition. In times of emergency, the people fasted to persuade God to spare them from impending calamity (Jgs 20:26; 1 Sm 7:6; 1 Kgs 21:9; 2 Chr 20:3; Jer 36:6, 9). Individuals fasted in the hope that God would liberate them from trouble (2 Sm 12:16-20; 1 Kgs 21:27; Pss 35:13; 69:10). Fasting was accompanied by prayer (Ezr 8:21; Neh 1:4; Jer 14:12).<\/p>\n<p>Regular fasts were usually for one day, morning to evening, with food permitted at night (Jgs 20:26; 1 Sm 14:24; 2 Sm 1:12), although there are reports of longer fasts, such as Mordecai’s call for a three-day fast (night and day specified—Est 4:16) and the seven-day fast at Saul’s death (1 Sm 31:13; 2 Sm 3:35). Among special fasts were Moses’ 40 days on Mt Sinai (Ex 34:28) and Daniel’s three-week fast prior to receiving visions (Dn 9:3; 10:3, 12).<\/p>\n<p>In general, in the OT, fasting was abused. Instead of a sincere act of self-renunciation and submission to God, fasting became externalized as an empty ritual in which a pretense of piety was presented as a public image. Hence, the prophets cry out against the callousness of such hypocrisy. Jeremiah records the Lord as saying, “Though they fast, I will not hear their cry” (Jer 14:12, <span>rsv<\/span>; see Is 58:1-10).<\/p>\n<p>The setting for the NT understanding of fasting lies in the development of the rabbinic tradition that grew out of the period between the Testaments, during which fasting became the distinguishing mark of the pious Jew, even though it was largely still ritualistic. Vows were confirmed by fasting (Tb 7:12), remorse and penitence were accompanied by fasting (2 Esd 10:4), and prayer was supported by fasting (1 Macc 3:47). Special fast days were observed, some voluntarily imposed (2 Macc 13:12; 2 Esd 5:13).<\/p>\n<p>This developed into a rabbinic tradition in which fasting was viewed as meritorious and therefore became the primary act of demonstrating piety. It was, however, a false piety consisting mostly in the externals of fastidious observance of fast days, both public and private. With the exception of ascetic groups such as the disciples of John the Baptist, the prevailing mood of fasting when Jesus appeared on the scene was one of mournful sadness, an obligatory necessity, a self-imposed requirement to produce the discipline of self-denial.<\/p>\n<p>Jesus’ understanding of fasting is significant in that it represents a shift in the role of fasting. His initial attitude undoubtedly reflected the fact that he grew up participating in the regular fasts and therefore shared the prevailing teachings of his day. Yet his mature teaching about fasting breaks with the rabbinic tradition. Two accounts relating to Jesus and fasting are important: his fast as a part of his temptation in the wilderness (Mt 4:2; Lk 4:2), and his teaching about fasting in the Sermon on the Mount (Mt 6:16-18).<\/p>\n<p>His temptation was born out of the context of struggle. Immediately after his baptism, he was cast out into the wilderness by the Spirit to face the temptation of Satan. In the midst of his temptation, he fasted and prayed, thereby showing his dependence upon God.<\/p>\n<p>Jesus’ words about fasting in the Sermon on the Mount constitute a radically different approach to voluntary fasting. In condemning the type of fasting that seeks favor with men by an ostentatious display of outward piety, Jesus taught instead a robust faith that sought genuineness of relation to God through a pure heart. Jesus does not condemn fasting as such, nor does he forbid it. He does, however, give it a new meaning. Fasting is service to God.<\/p>\n<p>This new understanding of fasting is set within the context of the dawning of the time of salvation. The Bridegroom is here. It is a time of joy, not of sorrow. Consequently, the prevailing mood of fasting as mournful stress and pretended piety is inconsistent with the mood of the new age that has begun.<\/p>\n<p>Jesus’ teachings may be summarized: Fasting is transcended by the beginning of the eschatological times. The rule of the Messiah has broken the power of the evil age. Fasting would appear to be no longer consistent with the spirit of thanksgiving and joy that marks the framework of the new age, since the Christian life is not to be dominated by tragedy but by joy and happiness. Yet the kingdom is not fully realized. There is a place for fasting, properly understood. Fasting must be done within the context of the joyful thanksgiving of the new life in Christ. The context of fasting is prayer. It should conform to the same conditions as prayer: unostentatious quietness before God, arising out of gratitude, expressing thanksgiving, grounded in faith, as a means of spiritual growth.<\/p>\n<p><em>See also<\/em> Prayer.<\/p>","summary_ro":"FAST, FASTING Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food. Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty. Three types of...","summary_en":"FAST, FASTING Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food. Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty. Three types of...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:21","title_en":"Study Note: Ezra 8:21","content_ro":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","content_en":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","summary_ro":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","summary_en":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75702,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:21","title_en":"Study Note: Ezra 8:21","content_ro":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","content_en":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","summary_ro":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","summary_en":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103328,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:21","title_en":"Study Note: Ezra 8:21","content_ro":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","content_en":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","summary_ro":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","summary_en":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130954,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:21","title_en":"Study Note: Ezra 8:21","content_ro":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","content_en":"<p><strong>8:21<\/strong> <em>fast and humble ourselves:<\/em> Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.<\/p>","summary_ro":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","summary_en":"8:21 fast and humble ourselves: Ezra recognized the need to look to God for the protection, safety, and health of 5,000 people going 800 miles on foot. Robbers might be hiding in the hills, there was danger in crossing rivers, and people could get sick.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":41785,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69411,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97037,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124663,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39572,"type":"map","type_label":"Hartă","type_icon":"🗺️","type_color":"#2d7d46","title_ro":"Ezra’s Journey to Jerusalem","title_en":"Ezra’s Journey to Jerusalem","content_ro":"<p><\/p>\n <p><strong>Ezra’s Journey to Jerusalem<\/strong><\/p>\n<p>Ezra led a second group of exiles back to Judah and Jerusalem about 80 years after the first group. He traveled the dangerous route without military escort (Ezr 8:22), but the people prayed and, under Ezra’s godly leadership, arrived safely in Jerusalem after several months.<\/p>","content_en":"<p><\/p>\n <p><strong>Ezra’s Journey to Jerusalem<\/strong><\/p>\n<p>Ezra led a second group of exiles back to Judah and Jerusalem about 80 years after the first group. He traveled the dangerous route without military escort (Ezr 8:22), but the people prayed and, under Ezra’s godly leadership, arrived safely in Jerusalem after several months.<\/p>","summary_ro":"Ezra’s Journey to Jerusalem Ezra led a second group of exiles back to Judah and Jerusalem about 80 years after the first group. He traveled the dangerous route without military escort (Ezr 8:22), but the people prayed and, under Ezra’s godly leadership, arrived safely in Jerusalem after several months.","summary_en":"Ezra’s Journey to Jerusalem Ezra led a second group of exiles back to Judah and Jerusalem about 80 years after the first group. He traveled the dangerous route without military escort (Ezr 8:22), but the people prayed and, under Ezra’s godly leadership, arrived safely in Jerusalem after several months.","source":"Maps\/Maps.xml","external_url":"artfiles\/Ezra8.pdf","has_map":true,"has_picture":false},{"id":48077,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:22","title_en":"Study Note: Ezra 8:22","content_ro":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","content_en":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","summary_ro":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","summary_en":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75703,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:22","title_en":"Study Note: Ezra 8:22","content_ro":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","content_en":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","summary_ro":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","summary_en":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103329,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:22","title_en":"Study Note: Ezra 8:22","content_ro":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","content_en":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","summary_ro":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","summary_en":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130955,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:22","title_en":"Study Note: Ezra 8:22","content_ro":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","content_en":"<p><strong>8:22<\/strong> <em>ashamed:<\/em> Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.<\/p>","summary_ro":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","summary_en":"8:22 ashamed: Ezra had openly proclaimed his faith in God’s ability to protect the Israelites on their journey. Asking the king for help now would suggest that Ezra did not really believe in God’s ability to provide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":48078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:23","title_en":"Study Note: Ezra 8:23","content_ro":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","content_en":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","summary_ro":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","summary_en":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75704,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:23","title_en":"Study Note: Ezra 8:23","content_ro":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","content_en":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","summary_ro":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","summary_en":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103330,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:23","title_en":"Study Note: Ezra 8:23","content_ro":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","content_en":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","summary_ro":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","summary_en":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130956,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:23","title_en":"Study Note: Ezra 8:23","content_ro":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","content_en":"<p><strong>8:23<\/strong> <em>fasted . . . prayed:<\/em> In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).<\/p>","summary_ro":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","summary_en":"8:23 fasted . . . prayed: In the Old Testament, fasting often accompanied prayer as a demonstration of need before God (1 Kgs 21:9; 2 Chr 20:3; Neh 1:4; Dan 9:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":41778,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69404,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97030,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124656,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15425,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hashabiah","title_en":"Hashabiah","content_ro":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","content_en":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","summary_ro":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","summary_en":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25250,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meremoth","title_en":"Meremoth","content_ro":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","content_en":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","summary_ro":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","summary_en":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35013,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sherebiah","title_en":"Sherebiah","content_ro":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","content_en":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","summary_ro":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","summary_en":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":48079,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:25","title_en":"Study Note: Ezra 8:25","content_ro":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","content_en":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","summary_ro":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","summary_en":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75705,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:25","title_en":"Study Note: Ezra 8:25","content_ro":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","content_en":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","summary_ro":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","summary_en":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103331,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:25","title_en":"Study Note: Ezra 8:25","content_ro":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","content_en":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","summary_ro":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","summary_en":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130957,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:25","title_en":"Study Note: Ezra 8:25","content_ro":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","content_en":"<p><strong>8:25<\/strong> The items that the leaders were <em>in charge of transporting<\/em> included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.<\/p>","summary_ro":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","summary_en":"8:25 The items that the leaders were in charge of transporting included offerings for the Temple and sacrifices. Because these gifts belonged to God and were holy (8:28), it was necessary that the priests care for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":48080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:26","title_en":"Study Note: Ezra 8:26","content_ro":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","content_en":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","summary_ro":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","summary_en":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:26","title_en":"Study Note: Ezra 8:26","content_ro":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","content_en":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","summary_ro":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","summary_en":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103332,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:26","title_en":"Study Note: Ezra 8:26","content_ro":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","content_en":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","summary_ro":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","summary_en":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130958,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:26","title_en":"Study Note: Ezra 8:26","content_ro":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","content_en":"<p><strong>8:26-27<\/strong> The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.<\/p>","summary_ro":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","summary_en":"8:26-27 The Persians and supportive Jews had given an enormous amount of money. It was a huge risk to transport it without a royal escort.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":9847,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dram*","title_en":"Dram*","content_ro":"<h3>DRAM*<\/h3>\n<p>KJV for daric, a Persian gold coin, in 1 Chronicles 29:7, Ezra 2:69, 8:27, and Nehemiah 7:70-72. <em>See<\/em> Coins.<\/p>","content_en":"<h3>DRAM*<\/h3>\n<p>KJV for daric, a Persian gold coin, in 1 Chronicles 29:7, Ezra 2:69, 8:27, and Nehemiah 7:70-72. <em>See<\/em> Coins.<\/p>","summary_ro":"DRAM* KJV for daric, a Persian gold coin, in 1 Chronicles 29:7, Ezra 2:69, 8:27, and Nehemiah 7:70-72. See Coins.","summary_en":"DRAM* KJV for daric, a Persian gold coin, in 1 Chronicles 29:7, Ezra 2:69, 8:27, and Nehemiah 7:70-72. See Coins.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":37030,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":41786,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69412,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97038,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124664,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48081,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:31","title_en":"Study Note: Ezra 8:31","content_ro":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","content_en":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","summary_ro":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","summary_en":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:31","title_en":"Study Note: Ezra 8:31","content_ro":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","content_en":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","summary_ro":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","summary_en":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103333,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:31","title_en":"Study Note: Ezra 8:31","content_ro":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","content_en":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","summary_ro":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","summary_en":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130959,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:31","title_en":"Study Note: Ezra 8:31","content_ro":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","content_en":"<p><strong>8:31-32<\/strong> <em>We broke camp . . . on April 19:<\/em> It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).<\/p>","summary_ro":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","summary_en":"8:31-32 We broke camp . . . on April 19: It took twelve days to get organized, to encourage some Levites to join them, and to pray for God’s protection before Ezra could actually get the people moving toward Jerusalem (see 7:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":4958,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Binnui","title_en":"Binnui","content_ro":"<h3>BINNUI<\/h3>\n<li>1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below.<\/li>\n<li>2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>3. According to the Apocrypha and the <span>kjv<\/span>, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long and because verse 38 in Hebrew can easily be construed “of the sons of Binnui,” most modern translations make Binnui an ancestor of a new group rather than a descendant of Bani.<\/li>\n<li>4. Henadad’s son who repaired part of Jerusalem’s wall after the exile (Neh 3:24). He was among the Levites who signed Ezra’s covenant of faithfulness to God (Neh 10:9).<\/li>\n<li>5. Alternate spelling for Bani in Nehemiah 7:15. <em>See<\/em> Bani #4.<\/li>\n<li>6. Levite who returned to Judah with Zerubbabel after the exile. He was one of several in charge of songs of thanksgiving (Neh 12:8).<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Bani and Bavvai) has caused much confusion in the genealogical lists. The above is one of several possible arrangements.<\/p>","content_en":"<h3>BINNUI<\/h3>\n<li>1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below.<\/li>\n<li>2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>3. According to the Apocrypha and the <span>kjv<\/span>, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long and because verse 38 in Hebrew can easily be construed “of the sons of Binnui,” most modern translations make Binnui an ancestor of a new group rather than a descendant of Bani.<\/li>\n<li>4. Henadad’s son who repaired part of Jerusalem’s wall after the exile (Neh 3:24). He was among the Levites who signed Ezra’s covenant of faithfulness to God (Neh 10:9).<\/li>\n<li>5. Alternate spelling for Bani in Nehemiah 7:15. <em>See<\/em> Bani #4.<\/li>\n<li>6. Levite who returned to Judah with Zerubbabel after the exile. He was one of several in charge of songs of thanksgiving (Neh 12:8).<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Bani and Bavvai) has caused much confusion in the genealogical lists. The above is one of several possible arrangements.<\/p>","summary_ro":"BINNUI 1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below. 2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). 3. According to the Apocrypha and the kjv, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long a...","summary_en":"BINNUI 1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below. 2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). 3. According to the Apocrypha and the kjv, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long a...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10379,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>ELEAZAR<\/h3>\n<li>1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4).<\/li>\n<p>Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:3-4). Eleazar was installed as high priest by Moses when Aaron died on Mt Hor (Nm 20:25-28; Dt 10:6). He was then considered Moses’ assistant (Nm 26:1-3, 63; 27:2, 21). Joshua was commissioned by Moses in the presence of Eleazar (27:18-23). In the conquest of Canaan, Joshua and Eleazar served together as leaders. It was Eleazar’s function as Joshua’s counselor to inquire of the Lord (v 21). He also had his share in the census taking at Shittim. He took part in the partitioning of Canaan, the east bank (34:17), and the west bank (Jos 14:1; 17:4; 19:51; 21:1).<\/p>\n<p>When Eleazar died, he was highly regarded and memorialized in the land of Ephraim (Jos 24:33); his son Phinehas followed him as high priest.<\/p>\n<p>In the oversight of the priests, 16 divisions were assigned to Eleazar’s descendants and eight to Ithamar’s (1 Chr 24). The ancestry of the prominent priests Zadok and Ezra is traced to Eleazar (1 Chr 6:3-15, 50-53; 24:3; Ezr 7:1-5). In King Solomon’s time the priests of Zadok replaced Abiathar, a descendant of Ithamar (1 Kgs 2:26-27, 35). The descendants of Eleazar would be the only ones permitted to minister in Ezekiel’s ideal temple (Ez 44:15).<\/p>\n<p><em>See also<\/em> Aaron.<\/p>\n<li>2. Abinadab’s son, charged with caring for the ark by the people of Kiriath-jearim, when it was brought from Beth-shemesh and placed in the “house of Abinadab on the hill” (1 Sm 7:1).<\/li>\n<li>3. Dodo’s son, one of the three mighty men whose exploits against the Philistines gained him great fame (2 Sm 23:9; 1 Chr 11:12).<\/li>\n<li>4. Merarite Levite, son of Mahli. Eleazar died without sons, so his daughters were married to their first cousins (1 Chr 23:21-22; 24:28).<\/li>\n<li>5. Priest descended from Phinehas. This Eleazar helped inventory the temple treasure on returning from the exile with Ezra (Ezr 8:33).<\/li>\n<li>6. Parosh’s son, listed with others who divorced their foreign wives in the reform under Ezra (Ezr 10:25).<\/li>\n<li>7. Priest in attendance at the dedication of the rebuilt walls of Jerusalem following the exile (Neh 12:42).<\/li>\n<li>8. Person in the lineage of Joseph, husband of Mary (Mt 1:15). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ELEAZAR<\/h3>\n<li>1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4).<\/li>\n<p>Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:3-4). Eleazar was installed as high priest by Moses when Aaron died on Mt Hor (Nm 20:25-28; Dt 10:6). He was then considered Moses’ assistant (Nm 26:1-3, 63; 27:2, 21). Joshua was commissioned by Moses in the presence of Eleazar (27:18-23). In the conquest of Canaan, Joshua and Eleazar served together as leaders. It was Eleazar’s function as Joshua’s counselor to inquire of the Lord (v 21). He also had his share in the census taking at Shittim. He took part in the partitioning of Canaan, the east bank (34:17), and the west bank (Jos 14:1; 17:4; 19:51; 21:1).<\/p>\n<p>When Eleazar died, he was highly regarded and memorialized in the land of Ephraim (Jos 24:33); his son Phinehas followed him as high priest.<\/p>\n<p>In the oversight of the priests, 16 divisions were assigned to Eleazar’s descendants and eight to Ithamar’s (1 Chr 24). The ancestry of the prominent priests Zadok and Ezra is traced to Eleazar (1 Chr 6:3-15, 50-53; 24:3; Ezr 7:1-5). In King Solomon’s time the priests of Zadok replaced Abiathar, a descendant of Ithamar (1 Kgs 2:26-27, 35). The descendants of Eleazar would be the only ones permitted to minister in Ezekiel’s ideal temple (Ez 44:15).<\/p>\n<p><em>See also<\/em> Aaron.<\/p>\n<li>2. Abinadab’s son, charged with caring for the ark by the people of Kiriath-jearim, when it was brought from Beth-shemesh and placed in the “house of Abinadab on the hill” (1 Sm 7:1).<\/li>\n<li>3. Dodo’s son, one of the three mighty men whose exploits against the Philistines gained him great fame (2 Sm 23:9; 1 Chr 11:12).<\/li>\n<li>4. Merarite Levite, son of Mahli. Eleazar died without sons, so his daughters were married to their first cousins (1 Chr 23:21-22; 24:28).<\/li>\n<li>5. Priest descended from Phinehas. This Eleazar helped inventory the temple treasure on returning from the exile with Ezra (Ezr 8:33).<\/li>\n<li>6. Parosh’s son, listed with others who divorced their foreign wives in the reform under Ezra (Ezr 10:25).<\/li>\n<li>7. Priest in attendance at the dedication of the rebuilt walls of Jerusalem following the exile (Neh 12:42).<\/li>\n<li>8. Person in the lineage of Joseph, husband of Mary (Mt 1:15). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ELEAZAR 1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4). Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:...","summary_en":"ELEAZAR 1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4). Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19351,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshua (Person)","title_en":"Jeshua (Person)","content_ro":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","content_en":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","summary_ro":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","summary_en":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20945,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jozabad","title_en":"Jozabad","content_ro":"<h3>JOZABAD<\/h3>\n<li>1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4).<\/li>\n<li>2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20).<\/li>\n<li>4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13).<\/li>\n<li>5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 6. Levite, the son of Jeshua, and one who helped Meremoth, Eleazar, and Noadiah take inventory of the temple’s gifts and precious metals during the days of Ezra (Ezr 8:33).<\/li>\n<li> 7. Priest and one of the six sons of Pashhur who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 8. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li> 9. One of the Levites who assisted Ezra with teaching the people the law during the postexilic period (Neh 8:7).<\/li>\n<li>10. One of the Levites who relocated to Jerusalem and was put in charge of the work of the temple during the days of Nehemiah (Neh 11:16).<\/li>\n<li>11. Alternate rendering for Shimeath’s son in 2 Kings 12:21. <em>See<\/em> Jozacar, Jozachar.<\/li>","content_en":"<h3>JOZABAD<\/h3>\n<li>1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4).<\/li>\n<li>2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20).<\/li>\n<li>4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13).<\/li>\n<li>5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 6. Levite, the son of Jeshua, and one who helped Meremoth, Eleazar, and Noadiah take inventory of the temple’s gifts and precious metals during the days of Ezra (Ezr 8:33).<\/li>\n<li> 7. Priest and one of the six sons of Pashhur who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 8. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li> 9. One of the Levites who assisted Ezra with teaching the people the law during the postexilic period (Neh 8:7).<\/li>\n<li>10. One of the Levites who relocated to Jerusalem and was put in charge of the work of the temple during the days of Nehemiah (Neh 11:16).<\/li>\n<li>11. Alternate rendering for Shimeath’s son in 2 Kings 12:21. <em>See<\/em> Jozacar, Jozachar.<\/li>","summary_ro":"JOZABAD 1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4). 2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20). 4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13). 5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast dur...","summary_en":"JOZABAD 1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4). 2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20). 4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13). 5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast dur...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25248,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meremoth","title_en":"Meremoth","content_ro":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","content_en":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","summary_ro":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","summary_en":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27620,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Noadiah","title_en":"Noadiah","content_ro":"<h3>NOADIAH<\/h3>\n<li>1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33).<\/li>\n<li>2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).<\/li>","content_en":"<h3>NOADIAH<\/h3>\n<li>1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33).<\/li>\n<li>2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).<\/li>","summary_ro":"NOADIAH 1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33). 2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).","summary_en":"NOADIAH 1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33). 2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30340,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Phinehas","title_en":"Phinehas","content_ro":"<h3>PHINEHAS<\/h3>\n<li>1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made a covenant of peace with Phinehas, which was a covenant of a perpetual priesthood for him and his descendants (vv 11-13); his deed was reckoned to him as righteousness from generation to generation forever (Ps 106:30). Except for the brief interval when Eli acted as high priest (cf. 1 Sm 1–3; 14:3), Phinehas and his posterity officiated at the high priestly position until the destruction of the Jerusalem temple by the Romans in <span>AD<\/span> 70.<\/li>\n<p>Following the Baal of Peor incident, Phinehas joined Israel in defeating the Midianites in war (Nm 31:6). After Israel took possession of the land of Canaan, Phinehas was given the town of Gibeah in the hill country of Ephraim for an inheritance (Jos 24:33). He was sent with a small delegation of Israelite leaders to question the building of an altar on the west bank of the Jordan River by the tribes of Israel living east of the Jordan (Jos 22:13, 30-32). Later, at Bethel, Phinehas promised Israel victory over Benjamin’s tribe in battle (Jgs 20:28). His descendants Ezra the scribe (Ezr 7:5) and Gershom (8:2) returned with their families to Jerusalem following the exile.<\/p>\n<li>2. One of Eli’s two sons, who served as a priest at Shiloh (1 Sm 1:3). According to 1 Samuel, Phinehas was a despicable priest, who, along with Hophni his brother, profaned the offered sacrifices (2:12-17) and the sanctuary (v 22), and scorned Eli (v 25). His death was foretold to his father by a man of God (v 34). In a subsequent war with the Philistines, Phinehas was killed on the same day his wife bore him a son, named Ichabod (4:11, 17-19; 14:3).<\/li>\n<li>3. Eleazer’s father. Eleazer helped Meremoth and the Levites, Jozabad and Noadiah, take inventory of the temple’s precious metals and vessels during the postexilic era (Ezr 8:33).<\/li>","content_en":"<h3>PHINEHAS<\/h3>\n<li>1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made a covenant of peace with Phinehas, which was a covenant of a perpetual priesthood for him and his descendants (vv 11-13); his deed was reckoned to him as righteousness from generation to generation forever (Ps 106:30). Except for the brief interval when Eli acted as high priest (cf. 1 Sm 1–3; 14:3), Phinehas and his posterity officiated at the high priestly position until the destruction of the Jerusalem temple by the Romans in <span>AD<\/span> 70.<\/li>\n<p>Following the Baal of Peor incident, Phinehas joined Israel in defeating the Midianites in war (Nm 31:6). After Israel took possession of the land of Canaan, Phinehas was given the town of Gibeah in the hill country of Ephraim for an inheritance (Jos 24:33). He was sent with a small delegation of Israelite leaders to question the building of an altar on the west bank of the Jordan River by the tribes of Israel living east of the Jordan (Jos 22:13, 30-32). Later, at Bethel, Phinehas promised Israel victory over Benjamin’s tribe in battle (Jgs 20:28). His descendants Ezra the scribe (Ezr 7:5) and Gershom (8:2) returned with their families to Jerusalem following the exile.<\/p>\n<li>2. One of Eli’s two sons, who served as a priest at Shiloh (1 Sm 1:3). According to 1 Samuel, Phinehas was a despicable priest, who, along with Hophni his brother, profaned the offered sacrifices (2:12-17) and the sanctuary (v 22), and scorned Eli (v 25). His death was foretold to his father by a man of God (v 34). In a subsequent war with the Philistines, Phinehas was killed on the same day his wife bore him a son, named Ichabod (4:11, 17-19; 14:3).<\/li>\n<li>3. Eleazer’s father. Eleazer helped Meremoth and the Levites, Jozabad and Noadiah, take inventory of the temple’s precious metals and vessels during the postexilic era (Ezr 8:33).<\/li>","summary_ro":"PHINEHAS 1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made...","summary_en":"PHINEHAS 1. Eleazer’s son, grandson of Aaron (Ex 6:25), and Abishua’s father (1 Chr 6:4, 50). During the high priesthood of Eleazer, Phinehas had charge over the gatekeepers of the tabernacle (9:20), as did Eleazer his father, when Aaron served as chief priest (cf. Nm 3:32). Phinehas, grieved by Israel’s sin with Baal of Peor at Shittim, killed an Israelite man and a Midianite woman for their licentious behavior (25:7). Following this act, the Lord turned away his anger toward Israel and made...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37896,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uriah","title_en":"Uriah","content_ro":"<h3>URIAH<\/h3>\n<li>1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the comforts of home while his companions were at war. The second night David again tried to entice him to sleep with his wife. Even after falling into a drunken stupor, Uriah still could not be persuaded to go home; instead, he spent the night at the palace. To deepen the intrigue, David sent Uriah back to the battle, ordering him positioned at a vulnerable place, where he was killed (2 Sm 11; Mt 1:6).<\/li>\n<p><em>See also<\/em> David; Genealogy of Jesus Christ.<\/p>\n<li>2. Priest who built an altar at Jerusalem in imitation of an Assyrian model at King Ahaz of Judah’s request (2 Kgs 16:10-16).<\/li>\n<li>3. Priest who was the father of Meremoth. Meremoth weighed the silver, gold, and vessels for the temple (Ezr 8:33) and built portions of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 21).<\/li>\n<li>4. One of the men who stood to Ezra’s right when Ezra read the law to the people (Neh 8:4). He is perhaps the same man as #3 above.<\/li>\n<li>5. Priest whom Isaiah took as a witness (Is 8:2). He is perhaps the same man as #2 above.<\/li>\n<li>6. Prophet and Shemaiah’s son from Kiriath-jearim. Uriah enraged King Jehoiakim by prophesying against Judah and Jerusalem. Fearing for his life, Uriah fled to Egypt but was eventually abducted and brought back to King Jehoiakim, who subsequently put him to death (Jer 26:20-23).<\/li>","content_en":"<h3>URIAH<\/h3>\n<li>1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the comforts of home while his companions were at war. The second night David again tried to entice him to sleep with his wife. Even after falling into a drunken stupor, Uriah still could not be persuaded to go home; instead, he spent the night at the palace. To deepen the intrigue, David sent Uriah back to the battle, ordering him positioned at a vulnerable place, where he was killed (2 Sm 11; Mt 1:6).<\/li>\n<p><em>See also<\/em> David; Genealogy of Jesus Christ.<\/p>\n<li>2. Priest who built an altar at Jerusalem in imitation of an Assyrian model at King Ahaz of Judah’s request (2 Kgs 16:10-16).<\/li>\n<li>3. Priest who was the father of Meremoth. Meremoth weighed the silver, gold, and vessels for the temple (Ezr 8:33) and built portions of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 21).<\/li>\n<li>4. One of the men who stood to Ezra’s right when Ezra read the law to the people (Neh 8:4). He is perhaps the same man as #3 above.<\/li>\n<li>5. Priest whom Isaiah took as a witness (Is 8:2). He is perhaps the same man as #2 above.<\/li>\n<li>6. Prophet and Shemaiah’s son from Kiriath-jearim. Uriah enraged King Jehoiakim by prophesying against Judah and Jerusalem. Fearing for his life, Uriah fled to Egypt but was eventually abducted and brought back to King Jehoiakim, who subsequently put him to death (Jer 26:20-23).<\/li>","summary_ro":"URIAH 1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the...","summary_en":"URIAH 1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":48082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:35","title_en":"Study Note: Ezra 8:35","content_ro":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","content_en":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","summary_ro":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","summary_en":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:35","title_en":"Study Note: Ezra 8:35","content_ro":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","content_en":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","summary_ro":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","summary_en":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103334,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:35","title_en":"Study Note: Ezra 8:35","content_ro":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","content_en":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","summary_ro":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","summary_en":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130960,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ezra 8:35","title_en":"Study Note: Ezra 8:35","content_ro":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","content_en":"<p><strong>8:35<\/strong> <em>sacrificed burnt offerings:<\/em> For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.<\/p>","summary_ro":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","summary_en":"8:35 sacrificed burnt offerings: For many of the Jews who came to Jerusalem with Ezra, this was probably the first sacrifice they had ever offered. It would have been a moving spiritual experience for them to confess their sins and dedicate their lives to God in this way. For details on the burnt offering, see Lev 1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":33999,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Satrap*","title_en":"Satrap*","content_ro":"<h3>SATRAP*<\/h3>\n<p>Governor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).<\/p>","content_en":"<h3>SATRAP*<\/h3>\n<p>Governor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).<\/p>","summary_ro":"SATRAP* Governor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).","summary_en":"SATRAP* Governor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).","source":"Articles\/S.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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