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{"verseMap":{"1":[{"id":2996,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashkenaz","title_en":"Ashkenaz","content_ro":"<h3>ASHKENAZ<\/h3>\n<p>Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe after the Dispersion, in contrast with the Sephardim, those who settled in the Iberian Peninsula (Spain and Portugal).<\/p>","content_en":"<h3>ASHKENAZ<\/h3>\n<p>Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe after the Dispersion, in contrast with the Sephardim, those who settled in the Iberian Peninsula (Spain and Portugal).<\/p>","summary_ro":"ASHKENAZ Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe afte...","summary_en":"ASHKENAZ Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe afte...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10091,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edomites Edom","title_en":"Edomites Edom","content_ro":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","content_en":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","summary_ro":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","summary_en":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12446,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Flood","title_en":"the Flood","content_ro":"<h3>FLOOD, The<\/h3>\n<p>Rising and overflowing of water to cover the land, specifically the flood of Noah.<\/p>\n<p class=\"h2\" id=\"BiblicalAccount\">Biblical Account<\/p>\n<p>The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man was great in the earth” (Gn 6:5, <span>rsv<\/span>). God determined to destroy the race and to begin again with a new people who would obey him (cf. Gn 1:26-28). Of all the people on earth, only Noah, his sons, and their wives remained faithful to the Lord. They became God’s means of repopulating the earth following its watery destruction. After a period of 120 years’ preparation, during which Noah built a great ship and preached God’s coming judgment (Gn 6:3; cf. Heb 11:7; 1 Pt 3:20; 2 Pt 2:5), the Flood came in the form of heavy rain, giving rise to subterranean waters (Gn 7:11). Only the selected pairs of land animals brought aboard the vessel were saved from the onslaught. For more than a year the waters prevailed, until finally the waters receded and the earth was dry and habitable again (Gn 7:6-12, 24; 8:3-6, 10-14). When Noah and his family left the ark, they offered sacrifices to God in thanksgiving. God then promised that he would never again destroy the earth by a flood.<\/p>\n<p class=\"h2\" id=\"ExtentoftheFlood\">Extent of the Flood<\/p>\n<p>Scholars who view the flood account as history are divided as to its geographical extent. An objective reading of the story would seem to indicate that the whole earth was flooded, even to the height of the highest mountains (Gn 7:17-20; 8:4). Some have argued that waters high enough to cover “all the high mountains under the whole heaven” (7:19, <span>rsv<\/span>) would extend over the entire earth. Some advocates of a local flood respond that the narrative uses the language of appearance (that is, to Noah it <em>appeared<\/em> that all the earth was flooded). Thus a universal flood was unnecessary, for God wished to destroy only the human race, which at that time may have lived only in Mesopotamia. Others point out translation difficulties in the use of the word “earth.” In Genesis 1:1, it is part of an ancient idiomatic expression denoting totality (“heaven and earth” means “cosmos”). Sometimes “earth” describes a person’s country (Gn 47:13), the soil itself (23:15), and so on. Thus, one should not necessarily assume that the use of the word in the Genesis flood story implies the complete inundation of the world.<\/p>\n<p>Some advocates of a universal flood use the presence of marine fossils on the tops of the world’s highest mountains in support of their arguments. But others disagree, saying that since all the mountains originally emerged from the seas, they would be expected to preserve traces of their marine ancestry on their summits. One’s view on the matter must be determined in the final analysis on theological considerations as well as interpretive factors. <em>See<\/em> “Scientific Evidence for the Flood?”.<\/p>\n<p><em>See also<\/em> Gilgamesh Epic; Noah #1.<\/p>","content_en":"<h3>FLOOD, The<\/h3>\n<p>Rising and overflowing of water to cover the land, specifically the flood of Noah.<\/p>\n<p class=\"h2\" id=\"BiblicalAccount\">Biblical Account<\/p>\n<p>The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man was great in the earth” (Gn 6:5, <span>rsv<\/span>). God determined to destroy the race and to begin again with a new people who would obey him (cf. Gn 1:26-28). Of all the people on earth, only Noah, his sons, and their wives remained faithful to the Lord. They became God’s means of repopulating the earth following its watery destruction. After a period of 120 years’ preparation, during which Noah built a great ship and preached God’s coming judgment (Gn 6:3; cf. Heb 11:7; 1 Pt 3:20; 2 Pt 2:5), the Flood came in the form of heavy rain, giving rise to subterranean waters (Gn 7:11). Only the selected pairs of land animals brought aboard the vessel were saved from the onslaught. For more than a year the waters prevailed, until finally the waters receded and the earth was dry and habitable again (Gn 7:6-12, 24; 8:3-6, 10-14). When Noah and his family left the ark, they offered sacrifices to God in thanksgiving. God then promised that he would never again destroy the earth by a flood.<\/p>\n<p class=\"h2\" id=\"ExtentoftheFlood\">Extent of the Flood<\/p>\n<p>Scholars who view the flood account as history are divided as to its geographical extent. An objective reading of the story would seem to indicate that the whole earth was flooded, even to the height of the highest mountains (Gn 7:17-20; 8:4). Some have argued that waters high enough to cover “all the high mountains under the whole heaven” (7:19, <span>rsv<\/span>) would extend over the entire earth. Some advocates of a local flood respond that the narrative uses the language of appearance (that is, to Noah it <em>appeared<\/em> that all the earth was flooded). Thus a universal flood was unnecessary, for God wished to destroy only the human race, which at that time may have lived only in Mesopotamia. Others point out translation difficulties in the use of the word “earth.” In Genesis 1:1, it is part of an ancient idiomatic expression denoting totality (“heaven and earth” means “cosmos”). Sometimes “earth” describes a person’s country (Gn 47:13), the soil itself (23:15), and so on. Thus, one should not necessarily assume that the use of the word in the Genesis flood story implies the complete inundation of the world.<\/p>\n<p>Some advocates of a universal flood use the presence of marine fossils on the tops of the world’s highest mountains in support of their arguments. But others disagree, saying that since all the mountains originally emerged from the seas, they would be expected to preserve traces of their marine ancestry on their summits. One’s view on the matter must be determined in the final analysis on theological considerations as well as interpretive factors. <em>See<\/em> “Scientific Evidence for the Flood?”.<\/p>\n<p><em>See also<\/em> Gilgamesh Epic; Noah #1.<\/p>","summary_ro":"FLOOD, The Rising and overflowing of water to cover the land, specifically the flood of Noah. Biblical Account The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man wa...","summary_en":"FLOOD, The Rising and overflowing of water to cover the land, specifically the flood of Noah. Biblical Account The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man wa...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13409,"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":13510,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14799,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Greek Greece","title_en":"Greek Greece","content_ro":"<h3>GREECE, GREEK<\/h3>\n<p>The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenist, that is, Jews living in Hellenistic cities (Acts 6:1; 9:29; 11:20). The term in John 12:20, Acts 14:1, and 16:1-3 seems to refer to Greeks specifically. But often in the NT the term “Greek” was used for non-Jews because the Jews recognized only Jews and non-Jews. Hence the term was virtually synonymous with Gentiles (Rom 1:16; 10:12; 1 Cor 1:22, 24; Gal 2:3; 3:28). Sometimes the term “Greek” refers to the language (Jn 19:20; Acts 21:37; Rv 9:11). The use of the term “Greek” for the Syrophoenician woman (Mk 7:26) may be a cultural term. In Acts, references are made to Greeks in the synagogues as observers. These may have been Greeks as such, although certainty is not possible (Acts 14:1; 17:4; 18:4).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The ancient Greek homeland comprised the southern end of the Balkan Peninsula. But at times Greek speakers were to be found in the islands of the Aegean Sea, western Asia Minor, south Italy, and Sicily.<\/p>\n<p class=\"h2\" id=\"TheEmergenceofGreekCulture\">The Emergence of Greek Culture<\/p>\n<p>After the Persian Wars ended (497 <span>BC<\/span>), Athens entered into a remarkable period of greatness. Athens was rebuilt and its port of Piraeus was fortified. When the Athenian citizens embarked on a course of unbridled democracy, chaos seemed to threaten, but Pericles, a brilliant leader, restored the equilibrium of the state and Athens soon regained her glory. Vast buildings were erected on the Acropolis, notably the Parthenon (dedicated to Athena, the goddess of Athens). Athens became wealthy, partly from the contributions to the Delian League. Athenian sea power grew. There were present in Athens an abundance of slaves, artisans, craftsmen, foreign traders, artists, poets, philosophers, teachers, actors, athletes, scientists, physicians, historians, religious teachers, and experts in military and naval affairs. The great writers of the fifth and early fourth centuries <span>BC<\/span> included dramatists like Aeschylus, Sophocles, and Euripedes, historians like Thucydides and Herodotus, and philosophers like Socrates, Plato, and Aristotle. There occurred a flowering of art and architecture. It was a golden age of spectacular achievement in art, thought, literature, and architecture.<\/p>\n\n<p class=\"h2\" id=\"TheAgeofHellenism\">The Age of Hellenism<\/p>\n<p>The great glory of Athens withered before the fourth century <span>BC<\/span> was over. Philip of Macedon, with ambitions of empire, drove west, and by 338 <span>BC<\/span> Athens and Thebes were overwhelmed—Greece became united into a Macedonian Empire. Philip was assassinated in 366 <span>BC<\/span>, but Alexander, his son, educated in the Athenian tradition, took up his father’s work and before his own death in 323 <span>BC<\/span> had conquered Persia and reached to the Punjab in India. In the end he exerted his control from the Caucusus to the Libyan Desert and the borders of Ethiopia as well. On the death of Alexander, his vast territories were divided among four generals. After some adjustments three divisions emerged—Egypt under Ptolemy; Asia Minor, Syria, and the East under Seleucus; and Macedonia under Antigonus.<\/p>\n<p>Finally the whole of the Greek area came under the control of the Romans, who moved into Greek areas in 198 <span>BC<\/span> and over the years established a number of Roman provinces, such as Achaia (Acts 18:12). It was into the world of Hellenism, now under Rome, that the Christians moved with the message of the gospel in the first century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"TheGreeksinPalestine\">The Greeks in Palestine<\/p>\n<p>Excavations have shown that there was contact between Palestine and the Aegean areas over many centuries. From the middle Bronze period (the patriarchal age), middle Minoan II pottery has been found at a number of sites. The Philistines, who formed part of the Sea Peoples in the 13th century <span>BC<\/span>, settled in areas of coastal Palestine and developed their own culture there, leaving a great deal of their distinctive pottery. During the period around 1370–1200 <span>BC<\/span>, various peoples from the Aegean and western Asia Minor found their way to Palestine. Mycenaean pottery has been found in a number of sites. From a later period still, numerous examples of Attic black-figure ware from the sixth century <span>BC<\/span>, and Attic red-figure ware from the period around 530–300 <span>BC<\/span>, have been found in excavations. Silver coins struck in imitation of Attic drachmas come from the same period. With the rise of Hellenism and the occupation of Palestine by the Ptolemaic and Seleucid rulers, Greek influence increased greatly. The presence of Greek pottery, like Rhodian jars, and the influence of Greek architectural features in buildings emphasize the significance of the Greek influence in Palestine as well as throughout the Levant region and the hinterland. With the coming of the Romans, these influences continued. Greek was the language of commerce. Indeed, the NT was written in the Greek of ordinary people, and a wide variety of Greek inscriptions has come to light from Roman times.<\/p>\n<p><em>See also<\/em> Alexander #1; Alexandria; Hellenism; Hellenists; Judaism.<\/p>","content_en":"<h3>GREECE, GREEK<\/h3>\n<p>The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenist, that is, Jews living in Hellenistic cities (Acts 6:1; 9:29; 11:20). The term in John 12:20, Acts 14:1, and 16:1-3 seems to refer to Greeks specifically. But often in the NT the term “Greek” was used for non-Jews because the Jews recognized only Jews and non-Jews. Hence the term was virtually synonymous with Gentiles (Rom 1:16; 10:12; 1 Cor 1:22, 24; Gal 2:3; 3:28). Sometimes the term “Greek” refers to the language (Jn 19:20; Acts 21:37; Rv 9:11). The use of the term “Greek” for the Syrophoenician woman (Mk 7:26) may be a cultural term. In Acts, references are made to Greeks in the synagogues as observers. These may have been Greeks as such, although certainty is not possible (Acts 14:1; 17:4; 18:4).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The ancient Greek homeland comprised the southern end of the Balkan Peninsula. But at times Greek speakers were to be found in the islands of the Aegean Sea, western Asia Minor, south Italy, and Sicily.<\/p>\n<p class=\"h2\" id=\"TheEmergenceofGreekCulture\">The Emergence of Greek Culture<\/p>\n<p>After the Persian Wars ended (497 <span>BC<\/span>), Athens entered into a remarkable period of greatness. Athens was rebuilt and its port of Piraeus was fortified. When the Athenian citizens embarked on a course of unbridled democracy, chaos seemed to threaten, but Pericles, a brilliant leader, restored the equilibrium of the state and Athens soon regained her glory. Vast buildings were erected on the Acropolis, notably the Parthenon (dedicated to Athena, the goddess of Athens). Athens became wealthy, partly from the contributions to the Delian League. Athenian sea power grew. There were present in Athens an abundance of slaves, artisans, craftsmen, foreign traders, artists, poets, philosophers, teachers, actors, athletes, scientists, physicians, historians, religious teachers, and experts in military and naval affairs. The great writers of the fifth and early fourth centuries <span>BC<\/span> included dramatists like Aeschylus, Sophocles, and Euripedes, historians like Thucydides and Herodotus, and philosophers like Socrates, Plato, and Aristotle. There occurred a flowering of art and architecture. It was a golden age of spectacular achievement in art, thought, literature, and architecture.<\/p>\n\n<p class=\"h2\" id=\"TheAgeofHellenism\">The Age of Hellenism<\/p>\n<p>The great glory of Athens withered before the fourth century <span>BC<\/span> was over. Philip of Macedon, with ambitions of empire, drove west, and by 338 <span>BC<\/span> Athens and Thebes were overwhelmed—Greece became united into a Macedonian Empire. Philip was assassinated in 366 <span>BC<\/span>, but Alexander, his son, educated in the Athenian tradition, took up his father’s work and before his own death in 323 <span>BC<\/span> had conquered Persia and reached to the Punjab in India. In the end he exerted his control from the Caucusus to the Libyan Desert and the borders of Ethiopia as well. On the death of Alexander, his vast territories were divided among four generals. After some adjustments three divisions emerged—Egypt under Ptolemy; Asia Minor, Syria, and the East under Seleucus; and Macedonia under Antigonus.<\/p>\n<p>Finally the whole of the Greek area came under the control of the Romans, who moved into Greek areas in 198 <span>BC<\/span> and over the years established a number of Roman provinces, such as Achaia (Acts 18:12). It was into the world of Hellenism, now under Rome, that the Christians moved with the message of the gospel in the first century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"TheGreeksinPalestine\">The Greeks in Palestine<\/p>\n<p>Excavations have shown that there was contact between Palestine and the Aegean areas over many centuries. From the middle Bronze period (the patriarchal age), middle Minoan II pottery has been found at a number of sites. The Philistines, who formed part of the Sea Peoples in the 13th century <span>BC<\/span>, settled in areas of coastal Palestine and developed their own culture there, leaving a great deal of their distinctive pottery. During the period around 1370–1200 <span>BC<\/span>, various peoples from the Aegean and western Asia Minor found their way to Palestine. Mycenaean pottery has been found in a number of sites. From a later period still, numerous examples of Attic black-figure ware from the sixth century <span>BC<\/span>, and Attic red-figure ware from the period around 530–300 <span>BC<\/span>, have been found in excavations. Silver coins struck in imitation of Attic drachmas come from the same period. With the rise of Hellenism and the occupation of Palestine by the Ptolemaic and Seleucid rulers, Greek influence increased greatly. The presence of Greek pottery, like Rhodian jars, and the influence of Greek architectural features in buildings emphasize the significance of the Greek influence in Palestine as well as throughout the Levant region and the hinterland. With the coming of the Romans, these influences continued. Greek was the language of commerce. Indeed, the NT was written in the Greek of ordinary people, and a wide variety of Greek inscriptions has come to light from Roman times.<\/p>\n<p><em>See also<\/em> Alexander #1; Alexandria; Hellenism; Hellenists; Judaism.<\/p>","summary_ro":"GREECE, GREEK The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenis...","summary_en":"GREECE, GREEK The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenis...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15115,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ham (Person)","title_en":"Ham (Person)","content_ro":"<h3>HAM (P<span>erson<\/span>)<\/h3>\n<p>Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan.<\/p>\n<p>After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the incident to Shem and Japheth, who covered Noah up discreetly. When Noah awoke and learned what “his youngest son” (seen by some as Ham) had done, he cursed Ham’s son Canaan, saying his brothers (Cush, Mizraim, and Put) and Shem and Japheth would rule over him. But if Ham is the one referred to in 9:24 as offending Noah, why should the curse fall on his son Canaan? The most likely answer is that Ham is not being referred to in verse 24. The expression is “his youngest son” (the “younger” of the <span>kjv<\/span> is hardly possible in Hebrew), whereas Ham is repeatedly seen as the second of the brothers, not the youngest (5:32; 6:10; 7:13; 9:18; 10:1), the explicit order of the sons indicating age. Instead, “his youngest son” refers to Canaan, and to some base deed not being recorded, on whom the curse falls. “Son” used for “grandson” is common Semitic material, and it seems to have been used here in this way since Canaan is the “youngest” of the (grand)sons. The curse, then, as the text clearly says, is on Canaan rather than Ham. Canaan (and his posterity) is to be subjugated by Japheth and Shem with the Canaanites, finally disappearing by NT times.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","content_en":"<h3>HAM (P<span>erson<\/span>)<\/h3>\n<p>Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan.<\/p>\n<p>After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the incident to Shem and Japheth, who covered Noah up discreetly. When Noah awoke and learned what “his youngest son” (seen by some as Ham) had done, he cursed Ham’s son Canaan, saying his brothers (Cush, Mizraim, and Put) and Shem and Japheth would rule over him. But if Ham is the one referred to in 9:24 as offending Noah, why should the curse fall on his son Canaan? The most likely answer is that Ham is not being referred to in verse 24. The expression is “his youngest son” (the “younger” of the <span>kjv<\/span> is hardly possible in Hebrew), whereas Ham is repeatedly seen as the second of the brothers, not the youngest (5:32; 6:10; 7:13; 9:18; 10:1), the explicit order of the sons indicating age. Instead, “his youngest son” refers to Canaan, and to some base deed not being recorded, on whom the curse falls. “Son” used for “grandson” is common Semitic material, and it seems to have been used here in this way since Canaan is the “youngest” of the (grand)sons. The curse, then, as the text clearly says, is on Canaan rather than Ham. Canaan (and his posterity) is to be subjugated by Japheth and Shem with the Canaanites, finally disappearing by NT times.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","summary_ro":"HAM (Person) Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan. After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the ...","summary_en":"HAM (Person) Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan. After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18503,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Japheth","title_en":"Japheth","content_ro":"<h3>JAPHETH<\/h3>\n<p>One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave” (<span>rsv<\/span>). There are two interpretations of the meaning of this prophecy. Some understand the enlargement of Japheth to be a reference to a great increase in numbers of descendants. “To dwell in the tents of Shem” is understood as Japheth’s sharing in the blessing of Shem. According to this view, there is to be a time when God will work primarily with Shem (the people of Israel), but then, at a later time, Japheth will be brought into connection with the faith of Israel and share in its promises. In this view fulfillment is found in the opening of the gospel to the Gentiles at the inception of the NT church. Others understand the “enlargement of Japheth” to refer to territorial enlargement, and the “dwelling in the tents of Shem” as the conquest of Shemite territory by Japhethites. In this view, fulfillment is found in the Greek and Roman conquests of Palestine.<\/p>\n<p>In the “table of nations” in Genesis 10:2, Japheth is listed as the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. These are the ancestors of peoples who lived to the north and west of Israel and who spoke what today are classified as Indo-European languages.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","content_en":"<h3>JAPHETH<\/h3>\n<p>One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave” (<span>rsv<\/span>). There are two interpretations of the meaning of this prophecy. Some understand the enlargement of Japheth to be a reference to a great increase in numbers of descendants. “To dwell in the tents of Shem” is understood as Japheth’s sharing in the blessing of Shem. According to this view, there is to be a time when God will work primarily with Shem (the people of Israel), but then, at a later time, Japheth will be brought into connection with the faith of Israel and share in its promises. In this view fulfillment is found in the opening of the gospel to the Gentiles at the inception of the NT church. Others understand the “enlargement of Japheth” to refer to territorial enlargement, and the “dwelling in the tents of Shem” as the conquest of Shemite territory by Japhethites. In this view, fulfillment is found in the Greek and Roman conquests of Palestine.<\/p>\n<p>In the “table of nations” in Genesis 10:2, Japheth is listed as the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. These are the ancestors of peoples who lived to the north and west of Israel and who spoke what today are classified as Indo-European languages.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","summary_ro":"JAPHETH One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan...","summary_en":"JAPHETH One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23622,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lud, Ludim*, Ludites","title_en":"Lud, Ludim*, Ludites","content_ro":"<h3>LUD, LUDIM*, LUDITES<\/h3>\n<p>Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as <em>Luddu.<\/em> There is little question that Lud, at least, is to be associated with Lydia. Josephus makes this identification (<em>Antiquities<\/em> 1.6.4.). In Isaiah 66:19, it is listed among other nations of Asia Minor.<\/p>\n<p>Lud is often mentioned in contexts that suggest the men were well known as good soldiers. According to Jeremiah 46:9, they fought with the Egyptians against the Babylonians at the battle of Carchemish in 605 <span>BC<\/span>. In the lament over Tyre in Ezekiel 27:10, they are listed among others who were mercenaries in the army of Tyre. Perhaps Ezekiel 30:5 is another case of Lydians serving as mercenaries—this time in the Egyptian army. Such military aid to Egypt goes back to the Assyrian period when Gyges sent military aid to Psammetichus of Egypt against the Assyrians.<\/p>\n<p><em>See also<\/em> Lydia (Place).<\/p>","content_en":"<h3>LUD, LUDIM*, LUDITES<\/h3>\n<p>Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as <em>Luddu.<\/em> There is little question that Lud, at least, is to be associated with Lydia. Josephus makes this identification (<em>Antiquities<\/em> 1.6.4.). In Isaiah 66:19, it is listed among other nations of Asia Minor.<\/p>\n<p>Lud is often mentioned in contexts that suggest the men were well known as good soldiers. According to Jeremiah 46:9, they fought with the Egyptians against the Babylonians at the battle of Carchemish in 605 <span>BC<\/span>. In the lament over Tyre in Ezekiel 27:10, they are listed among others who were mercenaries in the army of Tyre. Perhaps Ezekiel 30:5 is another case of Lydians serving as mercenaries—this time in the Egyptian army. Such military aid to Egypt goes back to the Assyrian period when Gyges sent military aid to Psammetichus of Egypt against the Assyrians.<\/p>\n<p><em>See also<\/em> Lydia (Place).<\/p>","summary_ro":"LUD, LUDIM*, LUDITES Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as Luddu. There is little question that Lud, at least, is to be associated with Lydia. Joseph...","summary_en":"LUD, LUDIM*, LUDITES Names occurring in the table of nations in Genesis 10. Ludim is listed as the first son of Mizraim, and Lud is listed as the fourth son of Shem. On the basis of this, it is probably better to consider them as having different ethnic origins. Some, however, have suggested that both names refer to a people of Asia Minor, the Lydians, who are mentioned on Ashurbanipal’s inscriptions as Luddu. There is little question that Lud, at least, is to be associated with Lydia. Joseph...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27032,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nations","title_en":"Nations","content_ro":"<h3>NATIONS<\/h3>\n<p>Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews.<\/p>\n<p class=\"h2\" id=\"Origins\">Origins<\/p>\n<p>The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and language (vv 5, 20, 31). The story of the tower (ziggurat) of Babel, whose peak was to reach to heaven (ch 11), explains that ethnic groups were separated by language barriers and scattered geographically so that they might not collaborate on presumptuous ventures.<\/p>\n<p>Paul, in his sermon in Athens, assumes that the various nations had a common origin, just as the writer of Genesis did, and accepts as part of the design of God the fact that nations should be separated by geographical boundaries (Acts 17:26). The prophet Zephaniah looked forward to the day when God would reverse this state of affairs and cause all the nations to speak one language (Zep 3:9). The writer of Revelation, in his vision of the new heaven and the new earth, saw these natural boundaries abolished. The nations freely intermingle in the new Jerusalem (Rv 21:22-26).<\/p>\n<p>The distinction between “Israel” and “the nations” is not clear-cut. “Israel” evolved from various ethnic groups, and several of “the nations” traced their origins to prominent figures in the Israelite community. Abraham, the father of the Jewish nation, lived in Ur of the Chaldees in the delta region of the Tigris-Euphrates valley. With his father he migrated north to Haran, and finally southwest to the land of Canaan (Gn 11:31–12:9). Deuteronomy 26:5 (“a wandering Aramean was my father”) suggests Abraham’s residence was in the district of Mesopotamia known as Aram-naharaim. When Abraham entered into covenant with God, God gave him the token of the covenant relationship: circumcision. Foreigners purchased as slaves were circumcised, thus including them in the covenant community. When Moses led the Israelites out of Egypt into the wilderness, a mixed multitude also went up with them (Ex 12:38), which suggests again that people not biologically related nevertheless identified themselves with the people of Israel.<\/p>\n<p>The nation of Israel did not include all of those physically descended from Abraham. The first son of Abraham, Ishmael, had an Egyptian mother and is the ancestor of the Ishmaelites, bedouins who roamed the southern wilderness region (Gn 16). Of the twin sons born to Isaac and Rebekah, Esau, the firstborn, is the father of the Edomites living in the southeast, traditional enemies of Israel (Gn 25:23; Nm 20:21).<\/p>\n<p class=\"h2\" id=\"GodandtheNations\">God and the Nations<\/p>\n<p>Scripture presents negative and positive attitudes toward the nations. The nations inhabiting the territory between the Tigris-Euphrates valley and the Nile River were wicked nations. Therefore, God took away their land and gave it to the descendants of Abraham (Gn 15:16-20). Incestuous relationships, adultery, homosexuality, and sexual relationships between men and animals characterized the nations and incurred God’s displeasure (Lv 18). The nations indulged in the practice of spiritism, augury, witchcraft, and necromancy, so the Hebrews were instructed to avoid such activities (19:26; 20:6). The nations worshiped many gods and included in their worship the practice of human sacrifice, often the sacrifice of children—a ritual that God abhors (Lv 20:1-5; 2 Kgs 17:29-34). The prophet Isaiah spoke scathingly of the craftsman who, taking a branch of a tree, used part of it to kindle a fire and fashioned from the remainder a graven image that he then worshiped (Is 44:12-20). The Baalim and Ashteroth, fertility gods of the Canaanites, were a constant source of temptation to the people of Israel. The message repeated throughout Scripture is that for these reasons God would drive out the nations and give their territory to Israel (Ex 34:24; Dt 12:29-31). The prophetic oracles against the nations reinforced this negative attitude (Jer 46–51; Am 1:3–2:3).<\/p>\n<p>However, the Scripture also reflects a more positive attitude toward the nations. As revealed in the book of Psalms, God is not only concerned about Israel; his eyes keep watch over the nations, and all the earth praises and worships him (Ps 66:1-8). The psalmist prays that God’s saving power may be known among all the nations. He affirms that God righteously judges the peoples and guides the nations. All the ends of the earth should fear him (67:7). The prophet Isaiah declares that the Jerusalem temple is to be a house of prayer for all peoples and that God welcomes the foreigner who comes with sacrifices and offering worship (Is 56:6-8). Isaiah’s vision of hope for the latter days pictures people of all nations pouring into Jerusalem to worship the Lord and learn his ways. Instead of nation warring against nation, all will live in peace, ruled by God (2:2-4).<\/p>\n<p class=\"h2\" id=\"TheNationsintheNewTestament\">The Nations in the New Testament<\/p>\n<p>According to the Gospels, Jesus ministered not only to the Jews but also to the Gentile nations in accordance with ancient prophecy (Mt 4:15-16). Jesus taught in Galilee, a predominantly non-Jewish area, traveled to Tyre and Sidon (Mk 7:24) and through the Decapolis (v 31). He ministered to a Roman centurion (Lk 7:1-10), the widow of Nain (vv 11-17), and a Syrophoenician woman (Mk 7:26). People from Idumea came to observe his miracles (3:8).<\/p>\n<p>The teaching of Jesus was also wide in scope. The narrative of the great judgment (Mt 25:31-46) depicts all nations gathered before the Son of Man, and Jesus commissions the apostles to “make disciples of all nations” (Mt 28:19).<\/p>\n<p>Although the book of Acts does not overlook the nations’ role in the death of Jesus (Acts 4:27) and their role in opposing the ministry of Paul (26:17), it nevertheless clearly indicates that the church fulfilled its commission to present the gospel to non-Jewish peoples. Peter proclaims the message about Jesus to the household of Cornelius, a Roman soldier of the Italian Cohort (ch 10). Although the early church resisted the fact that non-Jewish peoples might freely receive the gift of the Spirit, they eventually welcomed this conclusion (11:1-8; 15:1-29). Paul traveled through Cyprus, Asia Minor, Greece, and Italy, founding or visiting churches that were predominantly Gentile. The book of Acts ends dramatically with Paul preaching the gospel in the city of Rome, the heart of the Roman Empire.<\/p>","content_en":"<h3>NATIONS<\/h3>\n<p>Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews.<\/p>\n<p class=\"h2\" id=\"Origins\">Origins<\/p>\n<p>The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and language (vv 5, 20, 31). The story of the tower (ziggurat) of Babel, whose peak was to reach to heaven (ch 11), explains that ethnic groups were separated by language barriers and scattered geographically so that they might not collaborate on presumptuous ventures.<\/p>\n<p>Paul, in his sermon in Athens, assumes that the various nations had a common origin, just as the writer of Genesis did, and accepts as part of the design of God the fact that nations should be separated by geographical boundaries (Acts 17:26). The prophet Zephaniah looked forward to the day when God would reverse this state of affairs and cause all the nations to speak one language (Zep 3:9). The writer of Revelation, in his vision of the new heaven and the new earth, saw these natural boundaries abolished. The nations freely intermingle in the new Jerusalem (Rv 21:22-26).<\/p>\n<p>The distinction between “Israel” and “the nations” is not clear-cut. “Israel” evolved from various ethnic groups, and several of “the nations” traced their origins to prominent figures in the Israelite community. Abraham, the father of the Jewish nation, lived in Ur of the Chaldees in the delta region of the Tigris-Euphrates valley. With his father he migrated north to Haran, and finally southwest to the land of Canaan (Gn 11:31–12:9). Deuteronomy 26:5 (“a wandering Aramean was my father”) suggests Abraham’s residence was in the district of Mesopotamia known as Aram-naharaim. When Abraham entered into covenant with God, God gave him the token of the covenant relationship: circumcision. Foreigners purchased as slaves were circumcised, thus including them in the covenant community. When Moses led the Israelites out of Egypt into the wilderness, a mixed multitude also went up with them (Ex 12:38), which suggests again that people not biologically related nevertheless identified themselves with the people of Israel.<\/p>\n<p>The nation of Israel did not include all of those physically descended from Abraham. The first son of Abraham, Ishmael, had an Egyptian mother and is the ancestor of the Ishmaelites, bedouins who roamed the southern wilderness region (Gn 16). Of the twin sons born to Isaac and Rebekah, Esau, the firstborn, is the father of the Edomites living in the southeast, traditional enemies of Israel (Gn 25:23; Nm 20:21).<\/p>\n<p class=\"h2\" id=\"GodandtheNations\">God and the Nations<\/p>\n<p>Scripture presents negative and positive attitudes toward the nations. The nations inhabiting the territory between the Tigris-Euphrates valley and the Nile River were wicked nations. Therefore, God took away their land and gave it to the descendants of Abraham (Gn 15:16-20). Incestuous relationships, adultery, homosexuality, and sexual relationships between men and animals characterized the nations and incurred God’s displeasure (Lv 18). The nations indulged in the practice of spiritism, augury, witchcraft, and necromancy, so the Hebrews were instructed to avoid such activities (19:26; 20:6). The nations worshiped many gods and included in their worship the practice of human sacrifice, often the sacrifice of children—a ritual that God abhors (Lv 20:1-5; 2 Kgs 17:29-34). The prophet Isaiah spoke scathingly of the craftsman who, taking a branch of a tree, used part of it to kindle a fire and fashioned from the remainder a graven image that he then worshiped (Is 44:12-20). The Baalim and Ashteroth, fertility gods of the Canaanites, were a constant source of temptation to the people of Israel. The message repeated throughout Scripture is that for these reasons God would drive out the nations and give their territory to Israel (Ex 34:24; Dt 12:29-31). The prophetic oracles against the nations reinforced this negative attitude (Jer 46–51; Am 1:3–2:3).<\/p>\n<p>However, the Scripture also reflects a more positive attitude toward the nations. As revealed in the book of Psalms, God is not only concerned about Israel; his eyes keep watch over the nations, and all the earth praises and worships him (Ps 66:1-8). The psalmist prays that God’s saving power may be known among all the nations. He affirms that God righteously judges the peoples and guides the nations. All the ends of the earth should fear him (67:7). The prophet Isaiah declares that the Jerusalem temple is to be a house of prayer for all peoples and that God welcomes the foreigner who comes with sacrifices and offering worship (Is 56:6-8). Isaiah’s vision of hope for the latter days pictures people of all nations pouring into Jerusalem to worship the Lord and learn his ways. Instead of nation warring against nation, all will live in peace, ruled by God (2:2-4).<\/p>\n<p class=\"h2\" id=\"TheNationsintheNewTestament\">The Nations in the New Testament<\/p>\n<p>According to the Gospels, Jesus ministered not only to the Jews but also to the Gentile nations in accordance with ancient prophecy (Mt 4:15-16). Jesus taught in Galilee, a predominantly non-Jewish area, traveled to Tyre and Sidon (Mk 7:24) and through the Decapolis (v 31). He ministered to a Roman centurion (Lk 7:1-10), the widow of Nain (vv 11-17), and a Syrophoenician woman (Mk 7:26). People from Idumea came to observe his miracles (3:8).<\/p>\n<p>The teaching of Jesus was also wide in scope. The narrative of the great judgment (Mt 25:31-46) depicts all nations gathered before the Son of Man, and Jesus commissions the apostles to “make disciples of all nations” (Mt 28:19).<\/p>\n<p>Although the book of Acts does not overlook the nations’ role in the death of Jesus (Acts 4:27) and their role in opposing the ministry of Paul (26:17), it nevertheless clearly indicates that the church fulfilled its commission to present the gospel to non-Jewish peoples. Peter proclaims the message about Jesus to the household of Cornelius, a Roman soldier of the Italian Cohort (ch 10). Although the early church resisted the fact that non-Jewish peoples might freely receive the gift of the Spirit, they eventually welcomed this conclusion (11:1-8; 15:1-29). Paul traveled through Cyprus, Asia Minor, Greece, and Italy, founding or visiting churches that were predominantly Gentile. The book of Acts ends dramatically with Paul preaching the gospel in the city of Rome, the heart of the Roman Empire.<\/p>","summary_ro":"NATIONS Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews. Origins The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and languag...","summary_en":"NATIONS Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews. Origins The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and languag...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27600,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nineveh, Ninevite*","title_en":"Nineveh, Ninevite*","content_ro":"<h3>NINEVEH, NINEVITE*<\/h3>\n<p>One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul.<\/p>\n<p>The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height above the plain), is separated from Nebi Yunus by the Khosr River. A village, a cemetery, and a mosque said to contain the tomb of Jonah occupy Nebi Yunus, preventing extensive archaeological work.<\/p>\n<p>Nineveh’s surrounding brick wall, about 8 miles (12.9 kilometers) long with 15 gates (of which 5 have been excavated) was guarded by the colossal stone bulls that typify Assyrian city architecture of this period.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The occupation of the site dates to prehistoric times (c. 4500 <span>BC<\/span>), in agreement with the record of the founding of the city in Genesis 10. Materials from the various early cultures (Hassuna, Samarra, Halaf, Ubaid) have been found at Nineveh.<\/p>\n<p>Sargon of Akkad (mid-24th century <span>BC<\/span>) was acquainted with Nineveh, which flourished during his time. A record from the reign of a later king, Shamsi-Adad I (c. 1800 <span>BC<\/span>), relates that a son of Sargon, Manishtusu, restored the temple of Ishtar at Nineveh.<\/p>\n<p>Ishtar (Inanna), the goddess of love and war, was a fitting deity for the rapacious and warlike Assyrians. Many other deities were worshiped at Nineveh, and gates of the city were named after them. The Assyrians worshiped at the temple of Nabu, the god of writing and of arts and sciences, who reflects the Assyrian interest in records, literature, and sculpture in relief and in the round.<\/p>\n<p>Shamsi-Adad I and Hammurabi also restored the temple of Ishtar at Nineveh, Shalmaneser I and Tukulti-Ninurta I enlarged and strengthened the city, and other rulers built their palaces here—Tiglath-pileser I, Ashurnasirpal II (883–859 <span>BC<\/span>), and Sargon II (722–705 <span>BC<\/span>). But Sennacherib (705–681 <span>BC<\/span>) made Nineveh the capital and went to great lengths to beautify the city. In addition to his famous palace, he undertook many projects, rebuilding the city walls, creating parks, making botanical and zoological collections, and constructing aqueducts to bring water for the city from 30 miles (48.3 kilometers) away. To Nineveh came the tribute that the conquering Assyrians exacted from the nations, including Israel and Judah, which fell victim to their awesome armies.<\/p>\n\n<p>After the assassination of Sennacherib, his son and successor, Esar-haddon (681–669 <span>BC<\/span>), captured Nineveh from the hands of rebels. He built a palace at Nineveh and had another at Calah, where he spent most of his time.<\/p>\n<p>Esar-haddon’s son Ashurbanipal (669–633 <span>BC<\/span>) made his residence at Nineveh, where he had been educated and trained in sports and military skills. He was something of an antiquarian and mastered the reading of Akkadian and Sumerian. In his palace was housed the famous library for the study of Assyriology. The temple of Nabu contained a library dating at least to the time of Sargon II, but the royal library of Ashurbanipal far surpassed it in size and importance. Sargon and his successors had collected many tablets, but Ashurbanipal sent scribes all over Assyria and Babylonia to gather and to copy tablets, so that tens of thousands of tablets accumulated. Like the library of Nippur, the Nineveh collection covers a great range of materials: business accounts, letters, royal records, historical documents, lexicographical lists and bilingual texts, legends, myths, and various other kinds of religious inscriptions, such as hymns, prayers, and lists of deities and temples. Among the tablets were 7 that preserved a Babylonian creation story and 12 that bore the epic of Gilgamesh, with a version of the Flood. Other writings that sometimes are cited as parallels to Bible accounts include the story of Adapa, with the lost opportunity to achieve immortality, and the legend of Etana, a shepherd who ascended to heaven.<\/p>\n<p>Ashurbanipal was also well known for his wars and for his cruelty. The palace relief showing a peaceful banquet scene also displays the severed head of an Elamite leader hanging in a tree.<\/p>\n<p>In the later years of the aging king, and after his demise, the vassal kingdoms rebelled. Babylon became independent and joined with the Medes to take Ashur and Calah in 614 <span>BC<\/span>. Cyaxares the Mede, Nabopolassar of Babylon, and a Scythian force laid siege to Nineveh in 612 <span>BC<\/span>; the city fell and King Sinshariskum (Sardanapalus) perished in its flames.<\/p>\n<p>Although a Ninevite remnant under Ashuruballit held out at Harran until 609 <span>BC<\/span>, Nineveh had been destroyed: the divine predictions of the Hebrew prophets had their complete fulfillment.<\/p>\n<p class=\"h2\" id=\"NinevehandtheBible\">Nineveh and the Bible<\/p>\n<p>Six books of the OT refer to the city of Nineveh. In Genesis the only mention of Nineveh appears in the table of nations (Gn 10), which states that Nimrod went out from the land of Shinar to Assyria and built Nineveh, Rehoboth, Calah, and Resen between Nineveh and Calah (vv 11-12; the <span>kjv<\/span> attributes this building to Asshur).<\/p>\n<p>The tribute paid by Menahem (2 Kgs 15:19-20) and the spoil taken at the fall of Samaria (Is 8:4) were brought to Nineveh. To this city also came the tribute that Sennacherib received from Hezekiah (2 Kgs 14–16).<\/p>\n<p>Among the scenes commemorated in the reliefs found in Sennacherib’s palace at Nineveh is the depiction of the siege and capture of Lachish (cf. 2 Kgs 19:8). Sennacherib is shown on a throne, with suppliant captives before him. The siege itself is shown in progress, with archers and battering rams on the attack, while defenders on the walls use bows and arrows and firebrands to repulse the onslaught. From one gate people are emerging with bundles on their backs as if in surrender or flight. At the lower right three naked men have been impaled on poles.<\/p>\n<p>On the prism at the Oriental Institute of the University of Chicago and on the Taylor Prism at the British Museum there is Sennacherib’s account of this invasion of Judah. Since the Assyrians did not take Jerusalem, Sennacherib had to be content with boasting: “As to Hezekiah the Jew, he did not submit to my yoke. I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity, and conquered them. . . . Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.”<\/p>\n<p>The Assyrian kings associated with Nineveh played an important part in the history of Israel, but the name Nineveh occurs only once in the historical books of the Bible. Second Kings 19:36 states that after the loss of 185,000 soldiers at the hand of the angel of the Lord, Sennacherib went home and stayed in Nineveh. There, in 681 <span>BC<\/span>, he was murdered by his sons (cf. 2 Kgs 19:37; 2 Chr 32:21; Is 37:38).<\/p>\n<p>There are many references to Nineveh in the book of Jonah, for the prophet was expressly sent to that city to warn it of impending judgment. Nineveh is called “that great city” (Jon 1:2; 3:2) and it is described as “a city so large, that it took three days to see it” (3:3). Nineveh must have included more than the area represented by the mounds of Kouyunjik and Nebi Yunus. Some commentators believe that Nineveh encompassed other cities associated with it, including the “Assyrian triangle,” the angle of land between the Tigris and the Great Zab rivers, reaching from Khorsabad in the north to Nimrud in the south.<\/p>\n<p>The Lord speaks of “that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left” (Jon 4:11, <span>rsv<\/span>). Some writers interpret this statement as indicating the number of innocent children in the city and therefore arrive at a total population of some 600,000 for greater Nineveh. However, it is more reasonable to conclude that the entire population is meant and that the descriptive clause relates to the utter spiritual darkness of the Ninevites—as is translated in the <span>nlt<\/span>.<\/p>\n<p>Jonah preached a message of judgment and destruction, but the repentance of the city brought about its deliverance (3:6-10). Nahum declared the final downfall of the city in language that is vivid and stirring. Zephaniah also foretold the doom of Nineveh and prophesied that it would be a desolation, a place for flocks to lie down, as even the casual visitor to the site would note (Zep 2:13-15).<\/p>\n<p>Nineveh was destroyed by a coalition of Babylonians, Medes, and Scythians. The devastation of the city was overwhelming and complete; within several centuries the very location of the city was forgotten. Xenophon and the Greek armies retreated past the site in 401 <span>BC<\/span> without realizing it. In the second century <span>AD<\/span> the Greek satirist Lucian commented: “Nineveh is so completely destroyed that it is no longer possible to say where it stood. Not a single trace of it remains.”<\/p>\n<p>The only NT references to Nineveh in the Gospels also have to do with judgment. Jesus asserted, in response to a demand from the scribes and Pharisees, that an evil generation looks for a sign; as Jonah had been a sign to the Ninevites, so Jesus would be a sign to his generation (Mt 12:38-40; Lk 11:29-31). He went on to declare that the people of Nineveh would rise at the judgment with his generation and condemn it, for the Ninevites repented at the preaching of Jonah. Now one greater than Jonah had come (Mt 12:41; Lk 11:32).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Hammurabi, Law Code of.<\/p>","content_en":"<h3>NINEVEH, NINEVITE*<\/h3>\n<p>One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul.<\/p>\n<p>The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height above the plain), is separated from Nebi Yunus by the Khosr River. A village, a cemetery, and a mosque said to contain the tomb of Jonah occupy Nebi Yunus, preventing extensive archaeological work.<\/p>\n<p>Nineveh’s surrounding brick wall, about 8 miles (12.9 kilometers) long with 15 gates (of which 5 have been excavated) was guarded by the colossal stone bulls that typify Assyrian city architecture of this period.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The occupation of the site dates to prehistoric times (c. 4500 <span>BC<\/span>), in agreement with the record of the founding of the city in Genesis 10. Materials from the various early cultures (Hassuna, Samarra, Halaf, Ubaid) have been found at Nineveh.<\/p>\n<p>Sargon of Akkad (mid-24th century <span>BC<\/span>) was acquainted with Nineveh, which flourished during his time. A record from the reign of a later king, Shamsi-Adad I (c. 1800 <span>BC<\/span>), relates that a son of Sargon, Manishtusu, restored the temple of Ishtar at Nineveh.<\/p>\n<p>Ishtar (Inanna), the goddess of love and war, was a fitting deity for the rapacious and warlike Assyrians. Many other deities were worshiped at Nineveh, and gates of the city were named after them. The Assyrians worshiped at the temple of Nabu, the god of writing and of arts and sciences, who reflects the Assyrian interest in records, literature, and sculpture in relief and in the round.<\/p>\n<p>Shamsi-Adad I and Hammurabi also restored the temple of Ishtar at Nineveh, Shalmaneser I and Tukulti-Ninurta I enlarged and strengthened the city, and other rulers built their palaces here—Tiglath-pileser I, Ashurnasirpal II (883–859 <span>BC<\/span>), and Sargon II (722–705 <span>BC<\/span>). But Sennacherib (705–681 <span>BC<\/span>) made Nineveh the capital and went to great lengths to beautify the city. In addition to his famous palace, he undertook many projects, rebuilding the city walls, creating parks, making botanical and zoological collections, and constructing aqueducts to bring water for the city from 30 miles (48.3 kilometers) away. To Nineveh came the tribute that the conquering Assyrians exacted from the nations, including Israel and Judah, which fell victim to their awesome armies.<\/p>\n\n<p>After the assassination of Sennacherib, his son and successor, Esar-haddon (681–669 <span>BC<\/span>), captured Nineveh from the hands of rebels. He built a palace at Nineveh and had another at Calah, where he spent most of his time.<\/p>\n<p>Esar-haddon’s son Ashurbanipal (669–633 <span>BC<\/span>) made his residence at Nineveh, where he had been educated and trained in sports and military skills. He was something of an antiquarian and mastered the reading of Akkadian and Sumerian. In his palace was housed the famous library for the study of Assyriology. The temple of Nabu contained a library dating at least to the time of Sargon II, but the royal library of Ashurbanipal far surpassed it in size and importance. Sargon and his successors had collected many tablets, but Ashurbanipal sent scribes all over Assyria and Babylonia to gather and to copy tablets, so that tens of thousands of tablets accumulated. Like the library of Nippur, the Nineveh collection covers a great range of materials: business accounts, letters, royal records, historical documents, lexicographical lists and bilingual texts, legends, myths, and various other kinds of religious inscriptions, such as hymns, prayers, and lists of deities and temples. Among the tablets were 7 that preserved a Babylonian creation story and 12 that bore the epic of Gilgamesh, with a version of the Flood. Other writings that sometimes are cited as parallels to Bible accounts include the story of Adapa, with the lost opportunity to achieve immortality, and the legend of Etana, a shepherd who ascended to heaven.<\/p>\n<p>Ashurbanipal was also well known for his wars and for his cruelty. The palace relief showing a peaceful banquet scene also displays the severed head of an Elamite leader hanging in a tree.<\/p>\n<p>In the later years of the aging king, and after his demise, the vassal kingdoms rebelled. Babylon became independent and joined with the Medes to take Ashur and Calah in 614 <span>BC<\/span>. Cyaxares the Mede, Nabopolassar of Babylon, and a Scythian force laid siege to Nineveh in 612 <span>BC<\/span>; the city fell and King Sinshariskum (Sardanapalus) perished in its flames.<\/p>\n<p>Although a Ninevite remnant under Ashuruballit held out at Harran until 609 <span>BC<\/span>, Nineveh had been destroyed: the divine predictions of the Hebrew prophets had their complete fulfillment.<\/p>\n<p class=\"h2\" id=\"NinevehandtheBible\">Nineveh and the Bible<\/p>\n<p>Six books of the OT refer to the city of Nineveh. In Genesis the only mention of Nineveh appears in the table of nations (Gn 10), which states that Nimrod went out from the land of Shinar to Assyria and built Nineveh, Rehoboth, Calah, and Resen between Nineveh and Calah (vv 11-12; the <span>kjv<\/span> attributes this building to Asshur).<\/p>\n<p>The tribute paid by Menahem (2 Kgs 15:19-20) and the spoil taken at the fall of Samaria (Is 8:4) were brought to Nineveh. To this city also came the tribute that Sennacherib received from Hezekiah (2 Kgs 14–16).<\/p>\n<p>Among the scenes commemorated in the reliefs found in Sennacherib’s palace at Nineveh is the depiction of the siege and capture of Lachish (cf. 2 Kgs 19:8). Sennacherib is shown on a throne, with suppliant captives before him. The siege itself is shown in progress, with archers and battering rams on the attack, while defenders on the walls use bows and arrows and firebrands to repulse the onslaught. From one gate people are emerging with bundles on their backs as if in surrender or flight. At the lower right three naked men have been impaled on poles.<\/p>\n<p>On the prism at the Oriental Institute of the University of Chicago and on the Taylor Prism at the British Museum there is Sennacherib’s account of this invasion of Judah. Since the Assyrians did not take Jerusalem, Sennacherib had to be content with boasting: “As to Hezekiah the Jew, he did not submit to my yoke. I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity, and conquered them. . . . Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.”<\/p>\n<p>The Assyrian kings associated with Nineveh played an important part in the history of Israel, but the name Nineveh occurs only once in the historical books of the Bible. Second Kings 19:36 states that after the loss of 185,000 soldiers at the hand of the angel of the Lord, Sennacherib went home and stayed in Nineveh. There, in 681 <span>BC<\/span>, he was murdered by his sons (cf. 2 Kgs 19:37; 2 Chr 32:21; Is 37:38).<\/p>\n<p>There are many references to Nineveh in the book of Jonah, for the prophet was expressly sent to that city to warn it of impending judgment. Nineveh is called “that great city” (Jon 1:2; 3:2) and it is described as “a city so large, that it took three days to see it” (3:3). Nineveh must have included more than the area represented by the mounds of Kouyunjik and Nebi Yunus. Some commentators believe that Nineveh encompassed other cities associated with it, including the “Assyrian triangle,” the angle of land between the Tigris and the Great Zab rivers, reaching from Khorsabad in the north to Nimrud in the south.<\/p>\n<p>The Lord speaks of “that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left” (Jon 4:11, <span>rsv<\/span>). Some writers interpret this statement as indicating the number of innocent children in the city and therefore arrive at a total population of some 600,000 for greater Nineveh. However, it is more reasonable to conclude that the entire population is meant and that the descriptive clause relates to the utter spiritual darkness of the Ninevites—as is translated in the <span>nlt<\/span>.<\/p>\n<p>Jonah preached a message of judgment and destruction, but the repentance of the city brought about its deliverance (3:6-10). Nahum declared the final downfall of the city in language that is vivid and stirring. Zephaniah also foretold the doom of Nineveh and prophesied that it would be a desolation, a place for flocks to lie down, as even the casual visitor to the site would note (Zep 2:13-15).<\/p>\n<p>Nineveh was destroyed by a coalition of Babylonians, Medes, and Scythians. The devastation of the city was overwhelming and complete; within several centuries the very location of the city was forgotten. Xenophon and the Greek armies retreated past the site in 401 <span>BC<\/span> without realizing it. In the second century <span>AD<\/span> the Greek satirist Lucian commented: “Nineveh is so completely destroyed that it is no longer possible to say where it stood. Not a single trace of it remains.”<\/p>\n<p>The only NT references to Nineveh in the Gospels also have to do with judgment. Jesus asserted, in response to a demand from the scribes and Pharisees, that an evil generation looks for a sign; as Jonah had been a sign to the Ninevites, so Jesus would be a sign to his generation (Mt 12:38-40; Lk 11:29-31). He went on to declare that the people of Nineveh would rise at the judgment with his generation and condemn it, for the Ninevites repented at the preaching of Jonah. Now one greater than Jonah had come (Mt 12:41; Lk 11:32).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Hammurabi, Law Code of.<\/p>","summary_ro":"NINEVEH, NINEVITE* One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul. The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height a...","summary_en":"NINEVEH, NINEVITE* One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul. The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height a...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29043,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Period of the Patriarchs","title_en":"Period of the Patriarchs","content_ro":"<h3>PATRIARCHS, P<span>eriod of the<\/span><\/h3>\n<p>Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have any fixed external point of reference from which to calculate. While this chapter does refer to historical persons and places, we cannot identify with certainty any one of the kings. The Italian excavators of Tell Mardikh (ancient Ebla) have reported finding the names of the “Cities of the Plain” of Genesis 14:2 (whose destruction is reported in Gn 19) and even the name of one of their kings on the clay tablets excavated. These clay tablets seem to date from well before 2000 <span>BC<\/span>, which is too early for Abraham; all that they would prove is that the cities were in existence long before his time. What we can say is that the patriarchs must have belonged to the middle Bronze Age, probably early in the second millennium <span>BC<\/span>, and that this was the general period of the Amorite “drift” into Palestine from the north and the west. The most usual modern view is that the Amorite migration was in two “waves,” the earlier one being seminomadic (like Abraham’s friends Aner, Eshcol, and Mamre, Gn 14:13), and the second and later wave, probably from Syria in the north, being urbanizers and settlers (the group usually described as “the Amorites” in the catalog of the various races in Canaan, e.g., Ex 3:8). The society of the time of the patriarchs has been described as “dimorphic,” or twofold. On the one hand, there were the city communities, while on the other there were open village settlements and seminomadic tribes that at times were loosely grouped around the towns and at times drifted away from them. It is against this sort of background that we must imagine the patriarchs. Joseph, of course, lived in the fully settled world of Egypt, but Scripture does not give us the name of the pharaoh of his day.<\/p>\n<p class=\"h2\" id=\"GeographicalRange\">Geographical Range<\/p>\n<p>For such an early period, and seeing that it is really only the chronicle of one family, the patriarchal history has a remarkable geographic and climatic range, covering many hundreds of miles of varied country. It begins at Ur, an old Sumerian city on the Persian Gulf at one extreme end of the Fertile Crescent. Then the center of interest moves far to the northwest, to Haran on the Balikh River, between the Tigris and the Euphrates Rivers in their upper courses. Then the action sweeps far southwest to Palestine. But twice the interest moves back to Haran, and twice it goes into the Egyptian Delta. This is truly history on a wide canvas. Even when in Palestine, there is no fixed, quiet center of life. The patriarchs are endlessly on the move, backward and forward, mostly along the north-south mountain spine, but sometimes also in the coastal plain and even in Transjordan. Nor is there steady development; some groups slip away from the seminomadic life to join the city cultures (like Lot in Gn 13:12), while others melt back into the desert or semidesert (like Ishmael in 25:18, or Esau in 36:6-8). Yet always at the center the life of the patriarchs goes on.<\/p>\n<p class=\"h2\" id=\"Importance\">Importance<\/p>\n<p>It is impossible to exaggerate the importance of the place of the patriarchs in God’s gradually unfolding plan of redemption. The process that is to culminate in the coming of Christ begins with Abraham (Jn 8:56). This is not, of course, to deny that in a more general sense God’s plan of salvation begins to unfold in the opening chapters of Genesis. But in a more special way, God’s particular revelation begins with the call of Abraham (Gn 12:1-3) and continues, with ever-increasing clarity, through the lives of the other patriarchs. It is no accident that the Bible speaks of God as the God of Abraham, Isaac, and Jacob even at the moment when a further revelation is about to be made to Moses (Ex 3:6). This is because the revelation made to the earlier patriarchs is the foundation of all that follows; indeed, we in the New Covenant look back to Abraham as our “father” too (Rom 4:16).<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Isaac; Israel, History of; Jacob #1; Joseph #1.<\/p>","content_en":"<h3>PATRIARCHS, P<span>eriod of the<\/span><\/h3>\n<p>Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have any fixed external point of reference from which to calculate. While this chapter does refer to historical persons and places, we cannot identify with certainty any one of the kings. The Italian excavators of Tell Mardikh (ancient Ebla) have reported finding the names of the “Cities of the Plain” of Genesis 14:2 (whose destruction is reported in Gn 19) and even the name of one of their kings on the clay tablets excavated. These clay tablets seem to date from well before 2000 <span>BC<\/span>, which is too early for Abraham; all that they would prove is that the cities were in existence long before his time. What we can say is that the patriarchs must have belonged to the middle Bronze Age, probably early in the second millennium <span>BC<\/span>, and that this was the general period of the Amorite “drift” into Palestine from the north and the west. The most usual modern view is that the Amorite migration was in two “waves,” the earlier one being seminomadic (like Abraham’s friends Aner, Eshcol, and Mamre, Gn 14:13), and the second and later wave, probably from Syria in the north, being urbanizers and settlers (the group usually described as “the Amorites” in the catalog of the various races in Canaan, e.g., Ex 3:8). The society of the time of the patriarchs has been described as “dimorphic,” or twofold. On the one hand, there were the city communities, while on the other there were open village settlements and seminomadic tribes that at times were loosely grouped around the towns and at times drifted away from them. It is against this sort of background that we must imagine the patriarchs. Joseph, of course, lived in the fully settled world of Egypt, but Scripture does not give us the name of the pharaoh of his day.<\/p>\n<p class=\"h2\" id=\"GeographicalRange\">Geographical Range<\/p>\n<p>For such an early period, and seeing that it is really only the chronicle of one family, the patriarchal history has a remarkable geographic and climatic range, covering many hundreds of miles of varied country. It begins at Ur, an old Sumerian city on the Persian Gulf at one extreme end of the Fertile Crescent. Then the center of interest moves far to the northwest, to Haran on the Balikh River, between the Tigris and the Euphrates Rivers in their upper courses. Then the action sweeps far southwest to Palestine. But twice the interest moves back to Haran, and twice it goes into the Egyptian Delta. This is truly history on a wide canvas. Even when in Palestine, there is no fixed, quiet center of life. The patriarchs are endlessly on the move, backward and forward, mostly along the north-south mountain spine, but sometimes also in the coastal plain and even in Transjordan. Nor is there steady development; some groups slip away from the seminomadic life to join the city cultures (like Lot in Gn 13:12), while others melt back into the desert or semidesert (like Ishmael in 25:18, or Esau in 36:6-8). Yet always at the center the life of the patriarchs goes on.<\/p>\n<p class=\"h2\" id=\"Importance\">Importance<\/p>\n<p>It is impossible to exaggerate the importance of the place of the patriarchs in God’s gradually unfolding plan of redemption. The process that is to culminate in the coming of Christ begins with Abraham (Jn 8:56). This is not, of course, to deny that in a more general sense God’s plan of salvation begins to unfold in the opening chapters of Genesis. But in a more special way, God’s particular revelation begins with the call of Abraham (Gn 12:1-3) and continues, with ever-increasing clarity, through the lives of the other patriarchs. It is no accident that the Bible speaks of God as the God of Abraham, Isaac, and Jacob even at the moment when a further revelation is about to be made to Moses (Ex 3:6). This is because the revelation made to the earlier patriarchs is the foundation of all that follows; indeed, we in the New Covenant look back to Abraham as our “father” too (Rom 4:16).<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Isaac; Israel, History of; Jacob #1; Joseph #1.<\/p>","summary_ro":"PATRIARCHS, Period of the Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50). Date Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have ...","summary_en":"PATRIARCHS, Period of the Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50). Date Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29672,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perizzite","title_en":"Perizzite","content_ro":"<h3>PERIZZITE<\/h3>\n<p>One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when God’s time has come (Gn 15:20; Ex 3:8). At other times, they are mentioned to illustrate the hostility of the enemies of God against Israel’s onward march into the land promised to them by the Lord (Jos 9:1; 11:3; 24:11). But they are also portrayed as conquered and reduced to servile labor (Jos 12:8; 1 Kgs 9:20). In the postexilic period, they continue to be a threat to the purity of life of the covenant community recently settled in the land of their fathers (Ezr 9:1).<\/p>\n<p>There are a few instances where the word “Perizzites” occurs in conjunction with “Canaanites” (Gn 13:7; 34:30; Jgs 1:4-5), and in one instance it is combined with “Rephaites” (Jos 17:15). The name “Pirizzi” also occurs once in the tablets of El Amarna.<\/p>\n<p>The exact identity of the Perizzites has thus far remained obscure. In a few instances in which the name occurs in conjunction with “Canaanites,” it seems to refer to one of the major components of Canaan’s population. Some have even suggested that the Perizzites were the pre-Canaanite population of Palestine, in view of the omission of them in the list of Genesis 10. But this cannot be proven. Others have attempted to read this name as an appellative meaning “inhabitants of unwalled villages.” This view finds some support in another Hebrew word, <span class=\"hebrew\" lang=\"he\">perazoth<\/span><em>,<\/em> “unwalled villages” (Est 9:19; Ez 38:11; Zec 2:4; cf. also <span class=\"hebrew\" lang=\"he\">perazi<\/span><em>,<\/em> “open country,” Dt 3:5; 1 Sm 6:18). But the fact that the name occurs so frequently among other peoples whose identity is known should caution against such an approach.<\/p>\n<p>Several commentators, instead of regarding the Perizzites as one of the major components of Canaan’s population, have sought to localize them, either in the vicinity of Bethel (cf. Gn 13:7) or of Shechem (34:30), or in the territory of Judah (Jgs 1:4-5). But these locales are by no means contiguous. The reference to the Rephaim (<span>nlt<\/span>, <span>niv<\/span> “Rephaites”) in Joshua 17:15 has prompted the suggestion that the Perizzites belonged to the Transjordan region, but this does not follow either from the immediate context or from the use of the word “Rephaim” elsewhere.<\/p>\n<p><em>See also<\/em> Canaan, Canaanite.<\/p>","content_en":"<h3>PERIZZITE<\/h3>\n<p>One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when God’s time has come (Gn 15:20; Ex 3:8). At other times, they are mentioned to illustrate the hostility of the enemies of God against Israel’s onward march into the land promised to them by the Lord (Jos 9:1; 11:3; 24:11). But they are also portrayed as conquered and reduced to servile labor (Jos 12:8; 1 Kgs 9:20). In the postexilic period, they continue to be a threat to the purity of life of the covenant community recently settled in the land of their fathers (Ezr 9:1).<\/p>\n<p>There are a few instances where the word “Perizzites” occurs in conjunction with “Canaanites” (Gn 13:7; 34:30; Jgs 1:4-5), and in one instance it is combined with “Rephaites” (Jos 17:15). The name “Pirizzi” also occurs once in the tablets of El Amarna.<\/p>\n<p>The exact identity of the Perizzites has thus far remained obscure. In a few instances in which the name occurs in conjunction with “Canaanites,” it seems to refer to one of the major components of Canaan’s population. Some have even suggested that the Perizzites were the pre-Canaanite population of Palestine, in view of the omission of them in the list of Genesis 10. But this cannot be proven. Others have attempted to read this name as an appellative meaning “inhabitants of unwalled villages.” This view finds some support in another Hebrew word, <span class=\"hebrew\" lang=\"he\">perazoth<\/span><em>,<\/em> “unwalled villages” (Est 9:19; Ez 38:11; Zec 2:4; cf. also <span class=\"hebrew\" lang=\"he\">perazi<\/span><em>,<\/em> “open country,” Dt 3:5; 1 Sm 6:18). But the fact that the name occurs so frequently among other peoples whose identity is known should caution against such an approach.<\/p>\n<p>Several commentators, instead of regarding the Perizzites as one of the major components of Canaan’s population, have sought to localize them, either in the vicinity of Bethel (cf. Gn 13:7) or of Shechem (34:30), or in the territory of Judah (Jgs 1:4-5). But these locales are by no means contiguous. The reference to the Rephaim (<span>nlt<\/span>, <span>niv<\/span> “Rephaites”) in Joshua 17:15 has prompted the suggestion that the Perizzites belonged to the Transjordan region, but this does not follow either from the immediate context or from the use of the word “Rephaim” elsewhere.<\/p>\n<p><em>See also<\/em> Canaan, Canaanite.<\/p>","summary_ro":"PERIZZITE One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when Go...","summary_en":"PERIZZITE One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when Go...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32207,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Put (Place)","title_en":"Put (Place)","content_ro":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","content_en":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","summary_ro":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","summary_en":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34862,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shem","title_en":"Shem","content_ro":"<h3>SHEM<\/h3>\n<p>Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great.<\/p>\n<p>After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this act, Noah later pronounced a curse on Canaan, the son of Ham, and a blessing on both Shem and Japheth.<\/p>\n<p>In Genesis 11:10-27, the line of descent for the promised seed, which was to crush Satan (Gn 3:15; 5:1-32), is traced through Shem to Abraham, and ultimately through Judah and David to Christ (cf. Lk 3:36). The blessing of Noah on Shem is thus to be taken as an indication that the line of Shem will be the line through which the seed of Genesis 3:15 will come. This is the first time in the Bible that God is called the God of some particular individual or group of people. The statement that Canaan would be a servant to Shem was fulfilled centuries later when the Israelites, who descended from Shem, entered the land of Canaan and subdued the inhabitants of the land (cf. 1 Kgs 9:20-21).<\/p>\n<p>Noah also said that Japheth would be enlarged and dwell in the tents of Shem (Gn 9:27), the latter of which would seem to imply sustenance and protection. After Japheth would be greatly increased in numbers, the Japhethites would be brought into contact with Shem and would share in the blessings and promises of the Semitic faith. Many scholars see fulfillment of this prophecy in the opening of the gospel to the Gentiles during the NT era of the establishment of the church.<\/p>\n<p>In the “table of nations” recorded in Genesis 10, five descendants of Shem are mentioned (Elam, Asshur, Arphaxad, Lud, and Aram). Receiving particular emphasis among these descendants is Eber from the line of Arphaxad, whose line is traced to Abraham in Genesis 11:16-27.<\/p>\n<p><em>See also<\/em> Abraham; Genealogy of Jesus Christ; Nations; Noah #1.<\/p>","content_en":"<h3>SHEM<\/h3>\n<p>Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great.<\/p>\n<p>After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this act, Noah later pronounced a curse on Canaan, the son of Ham, and a blessing on both Shem and Japheth.<\/p>\n<p>In Genesis 11:10-27, the line of descent for the promised seed, which was to crush Satan (Gn 3:15; 5:1-32), is traced through Shem to Abraham, and ultimately through Judah and David to Christ (cf. Lk 3:36). The blessing of Noah on Shem is thus to be taken as an indication that the line of Shem will be the line through which the seed of Genesis 3:15 will come. This is the first time in the Bible that God is called the God of some particular individual or group of people. The statement that Canaan would be a servant to Shem was fulfilled centuries later when the Israelites, who descended from Shem, entered the land of Canaan and subdued the inhabitants of the land (cf. 1 Kgs 9:20-21).<\/p>\n<p>Noah also said that Japheth would be enlarged and dwell in the tents of Shem (Gn 9:27), the latter of which would seem to imply sustenance and protection. After Japheth would be greatly increased in numbers, the Japhethites would be brought into contact with Shem and would share in the blessings and promises of the Semitic faith. Many scholars see fulfillment of this prophecy in the opening of the gospel to the Gentiles during the NT era of the establishment of the church.<\/p>\n<p>In the “table of nations” recorded in Genesis 10, five descendants of Shem are mentioned (Elam, Asshur, Arphaxad, Lud, and Aram). Receiving particular emphasis among these descendants is Eber from the line of Arphaxad, whose line is traced to Abraham in Genesis 11:16-27.<\/p>\n<p><em>See also<\/em> Abraham; Genealogy of Jesus Christ; Nations; Noah #1.<\/p>","summary_ro":"SHEM Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great. After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this ...","summary_en":"SHEM Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great. After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35276,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sidonian Sidon (Place)","title_en":"Sidonian Sidon (Place)","content_ro":"<h3>SIDON (Place), SIDONIAN<\/h3>\n<p>City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the <span>kjv<\/span>. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT.<\/p>\n<p>The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn son of Canaan, who was a son of Ham. The territory of the Canaanites extended from Sidon to Gaza and east to the Cities of the Plain.<\/p>\n<p>Sidon is situated 22 miles (35.4 kilometers) north of Tyre, with which it is often associated (e.g., Is 23:1-2; Jer 47:4; Mt 11:21-22); both were much concerned with commerce and industry. Sidon was built on a headland that jutted into the sea toward the southwest. It had two harbors, the northern one having inner and outer ports. Sidon was also a center for the manufacture of the purple dye made from the Murex shellfish.<\/p>\n<p>The Bible mentions Sidon several times in connection with the conquest of Palestine. Joshua defeated the northern confederation under Jabin, king of Hazor, and pursued the enemy as far as “Great Sidon” (Jos 11:8). Joshua also stated that the land of Israel included all of Lebanon, “even all the Sidonians” (13:4-6). The tribal allotment of Asher extended as far north as “Sidon the Great” (19:28), but Asher did not drive out the inhabitants of Sidon (Jgs 1:31).<\/p>\n<p>The gods of Sidon are listed among the foreign deities that Israel served (Jgs 10:6); David’s census included Sidon and Tyre (2 Sm 24:6-7); and during a famine in the time of Ahab, the prophet Elijah was sent to live at the home of a widow in Zarephath (Sarepta) in Sidon (1 Kgs 17:9; Lk 4:25-26). Sidon is referred to often by the Hebrew prophets (Is 23:2, 4, 12; Jer 25:22; 27:3; 47:4; Ez 27:8; Jl 3:4; Zec 9:2).<\/p>\n<p>In the NT, Jesus healed the daughter of a woman of that area (Mt 15:21-28). People came from as far away as Tyre and Sidon to hear Jesus and to be healed by him (Lk 6:17). On Paul’s voyage to Rome to appear before Caesar, the ship made its first stop at Sidon, where the centurion, Julius, allowed Paul to go ashore to visit friends (Acts 27:3).<\/p>","content_en":"<h3>SIDON (Place), SIDONIAN<\/h3>\n<p>City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the <span>kjv<\/span>. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT.<\/p>\n<p>The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn son of Canaan, who was a son of Ham. The territory of the Canaanites extended from Sidon to Gaza and east to the Cities of the Plain.<\/p>\n<p>Sidon is situated 22 miles (35.4 kilometers) north of Tyre, with which it is often associated (e.g., Is 23:1-2; Jer 47:4; Mt 11:21-22); both were much concerned with commerce and industry. Sidon was built on a headland that jutted into the sea toward the southwest. It had two harbors, the northern one having inner and outer ports. Sidon was also a center for the manufacture of the purple dye made from the Murex shellfish.<\/p>\n<p>The Bible mentions Sidon several times in connection with the conquest of Palestine. Joshua defeated the northern confederation under Jabin, king of Hazor, and pursued the enemy as far as “Great Sidon” (Jos 11:8). Joshua also stated that the land of Israel included all of Lebanon, “even all the Sidonians” (13:4-6). The tribal allotment of Asher extended as far north as “Sidon the Great” (19:28), but Asher did not drive out the inhabitants of Sidon (Jgs 1:31).<\/p>\n<p>The gods of Sidon are listed among the foreign deities that Israel served (Jgs 10:6); David’s census included Sidon and Tyre (2 Sm 24:6-7); and during a famine in the time of Ahab, the prophet Elijah was sent to live at the home of a widow in Zarephath (Sarepta) in Sidon (1 Kgs 17:9; Lk 4:25-26). Sidon is referred to often by the Hebrew prophets (Is 23:2, 4, 12; Jer 25:22; 27:3; 47:4; Ez 27:8; Jl 3:4; Zec 9:2).<\/p>\n<p>In the NT, Jesus healed the daughter of a woman of that area (Mt 15:21-28). People came from as far away as Tyre and Sidon to hear Jesus and to be healed by him (Lk 6:17). On Paul’s voyage to Rome to appear before Caesar, the ship made its first stop at Sidon, where the centurion, Julius, allowed Paul to go ashore to visit friends (Acts 27:3).<\/p>","summary_ro":"SIDON (Place), SIDONIAN City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the kjv. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT. The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn ...","summary_en":"SIDON (Place), SIDONIAN City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the kjv. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT. The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37516,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Togarmah","title_en":"Togarmah","content_ro":"<h3>TOGARMAH<\/h3>\n<p>Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified Togarmah with Armenia. The Armenians identify Togarmah (Thorgon) as the founder of their race.<\/p>","content_en":"<h3>TOGARMAH<\/h3>\n<p>Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified Togarmah with Armenia. The Armenians identify Togarmah (Thorgon) as the founder of their race.<\/p>","summary_ro":"TOGARMAH Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified T...","summary_en":"TOGARMAH Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified T...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39164,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zemarites","title_en":"Zemarites","content_ro":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","content_en":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","summary_ro":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","summary_en":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42968,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","content_en":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","summary_ro":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","summary_en":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42969,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","summary_ro":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","summary_en":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70594,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","content_en":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","summary_ro":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","summary_en":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70595,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","summary_ro":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","summary_en":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98220,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","content_en":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","summary_ro":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","summary_en":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98221,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","summary_ro":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","summary_en":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125846,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","content_en":"<p><strong>10:1–11:9<\/strong> The fifth <em>account<\/em> (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and shows that Abram’s call (12:1-3) was God’s solution to the problem of human estrangement from God as reflected in the Babel story (11:1-9).<\/p>","summary_ro":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","summary_en":"10:1–11:9 The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2-32) and the Babel story (11:1-9) around the theme of scattering the nations (10:5, 18; 11:4, 8-9). The Table of Nations precedes the Babel story even though the Babel incident caused the geopolitical situation reflected in the Table of Nations. By reversing the order, Genesis links the repopulation of the earth with the blessing conferred upon Noah and his sons (see 9:1 and study note) and ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125847,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:1","title_en":"Study Note: Geneza 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Many children were born . . . after the great flood:<\/em> This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).<\/p>","summary_ro":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","summary_en":"10:1 Many children were born . . . after the great flood: This fulfilled the renewed creation mandate (9:1, 9; cp. 1:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":13550,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14472,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gomer","title_en":"Gomer","content_ro":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","content_en":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","summary_ro":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","summary_en":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18507,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Japheth","title_en":"Japheth","content_ro":"<h3>JAPHETH<\/h3>\n<p>One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave” (<span>rsv<\/span>). There are two interpretations of the meaning of this prophecy. Some understand the enlargement of Japheth to be a reference to a great increase in numbers of descendants. “To dwell in the tents of Shem” is understood as Japheth’s sharing in the blessing of Shem. According to this view, there is to be a time when God will work primarily with Shem (the people of Israel), but then, at a later time, Japheth will be brought into connection with the faith of Israel and share in its promises. In this view fulfillment is found in the opening of the gospel to the Gentiles at the inception of the NT church. Others understand the “enlargement of Japheth” to refer to territorial enlargement, and the “dwelling in the tents of Shem” as the conquest of Shemite territory by Japhethites. In this view, fulfillment is found in the Greek and Roman conquests of Palestine.<\/p>\n<p>In the “table of nations” in Genesis 10:2, Japheth is listed as the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. These are the ancestors of peoples who lived to the north and west of Israel and who spoke what today are classified as Indo-European languages.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","content_en":"<h3>JAPHETH<\/h3>\n<p>One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave” (<span>rsv<\/span>). There are two interpretations of the meaning of this prophecy. Some understand the enlargement of Japheth to be a reference to a great increase in numbers of descendants. “To dwell in the tents of Shem” is understood as Japheth’s sharing in the blessing of Shem. According to this view, there is to be a time when God will work primarily with Shem (the people of Israel), but then, at a later time, Japheth will be brought into connection with the faith of Israel and share in its promises. In this view fulfillment is found in the opening of the gospel to the Gentiles at the inception of the NT church. Others understand the “enlargement of Japheth” to refer to territorial enlargement, and the “dwelling in the tents of Shem” as the conquest of Shemite territory by Japhethites. In this view, fulfillment is found in the Greek and Roman conquests of Palestine.<\/p>\n<p>In the “table of nations” in Genesis 10:2, Japheth is listed as the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. These are the ancestors of peoples who lived to the north and west of Israel and who spoke what today are classified as Indo-European languages.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","summary_ro":"JAPHETH One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan...","summary_en":"JAPHETH One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18563,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Javan (Person)","title_en":"Javan (Person)","content_ro":"<h3>JAVAN (P<span>erson<\/span>)<\/h3>\n<p>Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).<\/p>","content_en":"<h3>JAVAN (P<span>erson<\/span>)<\/h3>\n<p>Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).<\/p>","summary_ro":"JAVAN (Person) Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).","summary_en":"JAVAN (Person) Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18565,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Javan* (Place)","title_en":"Javan* (Place)","content_ro":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","content_en":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","summary_ro":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","summary_en":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23863,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Madai","title_en":"Madai","content_ro":"<h3>MADAI<\/h3>\n<p>Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).<\/p>","content_en":"<h3>MADAI<\/h3>\n<p>Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).<\/p>","summary_ro":"MADAI Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).","summary_en":"MADAI Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23908,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Magog","title_en":"Magog","content_ro":"<h3>MAGOG<\/h3>\n<p>Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both.<\/p>\n<p>Magog is not mentioned in the contemporary literature of biblical times. Therefore, a definition must come primarily from the witness of Scripture, though writers from later times have given additional clues for the identification of the word. Magog was first identified biblically as a son of Japheth (Gn 10:2; 1 Chr 1:5), along with Tubal and Meshech (cf. Ez 38:2). Ezekiel 38:2 associates Magog with the person Gog, indicating that Magog was the land (along with Tubal and Meshech) over which Gog ruled. Ezekiel 39:6 uses the term Magog to speak of the people from the land of Magog. Together, Ezekiel 38 and 39 present an invasion of Israel in the latter days (cf. Ez 38:8-16) by Gog and his people from the land of Magog, along with peoples from every corner of the known world (cf. vv 5-6).<\/p>\n<p>Revelation 20:8 depicts Gog and Magog as invading the land of Israel with a great company of nations from every part of the world. It certainly appears that Ezekiel and Revelation had the same event of the latter days in mind. Revelation 20:8 can be understood to identify Gog as Satan and to see Magog as invading peoples who come with Satan. Some see “Gog and Magog” in Revelation 20:8 as a symbol of a future great battle at the end of the millennium that is similar to the invasion in Ezekiel 38–39, but the terms themselves are not identified specifically. Some see Magog in Revelation 20 as another person along with Gog.<\/p>\n<p>Extrabiblical writings give additional clues. Josephus’s <em>Antiquities<\/em> 1.6.1 equates Magog with the Scythians of the north who lived in the area of present-day Turkey and south-central Russia. Jubilees 7:19 and 9:8 refer to Magog as the “northern barbarians.” In the OT, Magog is associated with Tubal and Meshech, geographical areas normally believed to lie in the mountainous region between, and south of, the Caspian and Black Seas.<\/p>\n<p>The available data argue for the identification of Magog in Ezekiel and Revelation with the northern barbarian hordes (perhaps the area of the Scythians) from the modern geographical region of Turkey and south-central Russia who will invade Israel under the leadership of Gog in the latter days. However, there is no warrant in the Scripture or elsewhere to conjecture that these modern nations are <em>the<\/em> identification of these terms.<\/p>","content_en":"<h3>MAGOG<\/h3>\n<p>Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both.<\/p>\n<p>Magog is not mentioned in the contemporary literature of biblical times. Therefore, a definition must come primarily from the witness of Scripture, though writers from later times have given additional clues for the identification of the word. Magog was first identified biblically as a son of Japheth (Gn 10:2; 1 Chr 1:5), along with Tubal and Meshech (cf. Ez 38:2). Ezekiel 38:2 associates Magog with the person Gog, indicating that Magog was the land (along with Tubal and Meshech) over which Gog ruled. Ezekiel 39:6 uses the term Magog to speak of the people from the land of Magog. Together, Ezekiel 38 and 39 present an invasion of Israel in the latter days (cf. Ez 38:8-16) by Gog and his people from the land of Magog, along with peoples from every corner of the known world (cf. vv 5-6).<\/p>\n<p>Revelation 20:8 depicts Gog and Magog as invading the land of Israel with a great company of nations from every part of the world. It certainly appears that Ezekiel and Revelation had the same event of the latter days in mind. Revelation 20:8 can be understood to identify Gog as Satan and to see Magog as invading peoples who come with Satan. Some see “Gog and Magog” in Revelation 20:8 as a symbol of a future great battle at the end of the millennium that is similar to the invasion in Ezekiel 38–39, but the terms themselves are not identified specifically. Some see Magog in Revelation 20 as another person along with Gog.<\/p>\n<p>Extrabiblical writings give additional clues. Josephus’s <em>Antiquities<\/em> 1.6.1 equates Magog with the Scythians of the north who lived in the area of present-day Turkey and south-central Russia. Jubilees 7:19 and 9:8 refer to Magog as the “northern barbarians.” In the OT, Magog is associated with Tubal and Meshech, geographical areas normally believed to lie in the mountainous region between, and south of, the Caspian and Black Seas.<\/p>\n<p>The available data argue for the identification of Magog in Ezekiel and Revelation with the northern barbarian hordes (perhaps the area of the Scythians) from the modern geographical region of Turkey and south-central Russia who will invade Israel under the leadership of Gog in the latter days. However, there is no warrant in the Scripture or elsewhere to conjecture that these modern nations are <em>the<\/em> identification of these terms.<\/p>","summary_ro":"MAGOG Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both. Magog is not mentioned in the contemporary literature of biblical times. There...","summary_en":"MAGOG Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both. Magog is not mentioned in the contemporary literature of biblical times. There...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25291,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshech","title_en":"Meshech","content_ro":"<h3>MESHECH<\/h3>\n<li>1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 <span>BC<\/span>), Shalmaneser III (859–824 <span>BC<\/span>), and Sargon (722–705 <span>BC<\/span>). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre.<\/li>\n<li>2. Shem’s son according to 1 Chronicles 1:17, but rendered Mash in the parallel passage in Genesis 10:23. The latter is generally accepted.<\/li>","content_en":"<h3>MESHECH<\/h3>\n<li>1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 <span>BC<\/span>), Shalmaneser III (859–824 <span>BC<\/span>), and Sargon (722–705 <span>BC<\/span>). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre.<\/li>\n<li>2. Shem’s son according to 1 Chronicles 1:17, but rendered Mash in the parallel passage in Genesis 10:23. The latter is generally accepted.<\/li>","summary_ro":"MESHECH 1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 BC), Shalmaneser III (859–824 BC), and Sargon (722–705 BC). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre. 2. Shem’s son acc...","summary_en":"MESHECH 1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 BC), Shalmaneser III (859–824 BC), and Sargon (722–705 BC). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre. 2. Shem’s son acc...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37391,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tiras","title_en":"Tiras","content_ro":"<h3>TIRAS<\/h3>\n<p>Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.<\/p>","content_en":"<h3>TIRAS<\/h3>\n<p>Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.<\/p>","summary_ro":"TIRAS Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.","summary_en":"TIRAS Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37750,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tubal","title_en":"Tubal","content_ro":"<h3>TUBAL<\/h3>\n<p>Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal was located in a coastland region. Beyond this sketchy evidence, it is difficult to determine Tubal’s precise ethnic identification or location. It has been identified with the Scythians, the Iberians, the region between the Black and the Caspian Seas, Thessaly, and various Hittite tribes.<\/p>","content_en":"<h3>TUBAL<\/h3>\n<p>Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal was located in a coastland region. Beyond this sketchy evidence, it is difficult to determine Tubal’s precise ethnic identification or location. It has been identified with the Scythians, the Iberians, the region between the Black and the Caspian Seas, Thessaly, and various Hittite tribes.<\/p>","summary_ro":"TUBAL Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal w...","summary_en":"TUBAL Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal w...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42970,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","content_en":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","summary_ro":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","summary_en":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42971,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","content_en":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","summary_ro":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","summary_en":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70596,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","content_en":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","summary_ro":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","summary_en":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70597,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","content_en":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","summary_ro":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","summary_en":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98222,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","content_en":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","summary_ro":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","summary_en":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98223,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","content_en":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","summary_ro":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","summary_en":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125848,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","content_en":"<p><strong>10:2-32<\/strong> This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, which would later be blessed by the descendants of Abraham (Gen 18:18). • Although Shem is mentioned first in 10:1, he is addressed last in the Table because of his connection to Abram (10:21-31; 11:10-32; 12:1). Although God established the boundaries of all nations (see Deut 32:8; Amos 9:7; Acts 17:26), Israel was his special creation—a microcosm of seventy people (Gen 46:27) called to be a blessing to a world of seventy nations (see 12:3).<\/p>","summary_ro":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","summary_en":"10:2-32 This section describes the ancestral origin of the nations of the ancient Near East. Ham was at the center (10:6-20), while the descendants of Japheth and Shem spread out to the surrounding regions of Greece, Crete, Asia Minor, Mesopotamia, Madai, the Arabian peninsula, and northeast Africa. The list selectively highlights nations relevant to Israel. The total of seventy (seven times ten) names indicates completeness (see 46:27; Deut 32:8) and symbolizes the totality of the world, whi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125849,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:2","title_en":"Study Note: Geneza 10:2","content_ro":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","content_en":"<p><strong>10:2<\/strong> The seven sons of <em>Japheth<\/em> settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • <em>Gomer<\/em> was the ancestor of the later Cimmerians who lived north of the Black Sea. • <em>Magog<\/em> was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of <em>Madai<\/em> were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of <em>Javan<\/em> were the later Ionian Greeks. • The descendants of <em>Tubal<\/em> and <em>Meshech<\/em> were sometimes allies in battle (Ezek 38:2). Both were possibly from the coastal regions of Anatolia (see Ezek 27:13). • The descendants of <em>Tiras<\/em> possibly became the Thracians that lived near the Aegean Sea.<\/p>","summary_ro":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","summary_en":"10:2 The seven sons of Japheth settled in the region of Anatolia (the western plateau lands of Turkey) and spoke Indo-European languages. • Gomer was the ancestor of the later Cimmerians who lived north of the Black Sea. • Magog was probably the ancestor of those who settled in the region of Lydia (see Ezek 38:2). • The descendants of Madai were the later Medes of northwest Iran (see 2 Kgs 17:6; Jer 51:11; Dan 5:28). • The descendants of Javan were the later Ionian Greeks. • The descendants o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":14474,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gomer","title_en":"Gomer","content_ro":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","content_en":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","summary_ro":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","summary_en":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Riphath","title_en":"Riphath","content_ro":"<h3>RIPHATH<\/h3>\n<p>Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.<\/p>","content_en":"<h3>RIPHATH<\/h3>\n<p>Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.<\/p>","summary_ro":"RIPHATH Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.","summary_en":"RIPHATH Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37512,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Togarmah","title_en":"Togarmah","content_ro":"<h3>TOGARMAH<\/h3>\n<p>Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified Togarmah with Armenia. The Armenians identify Togarmah (Thorgon) as the founder of their race.<\/p>","content_en":"<h3>TOGARMAH<\/h3>\n<p>Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified Togarmah with Armenia. The Armenians identify Togarmah (Thorgon) as the founder of their race.<\/p>","summary_ro":"TOGARMAH Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified T...","summary_en":"TOGARMAH Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified T...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42972,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:3","title_en":"Study Note: Geneza 10:3","content_ro":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","content_en":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","summary_ro":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","summary_en":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70598,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:3","title_en":"Study Note: Geneza 10:3","content_ro":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","content_en":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","summary_ro":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","summary_en":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98224,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:3","title_en":"Study Note: Geneza 10:3","content_ro":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","content_en":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","summary_ro":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","summary_en":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125850,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:3","title_en":"Study Note: Geneza 10:3","content_ro":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","content_en":"<p><strong>10:3<\/strong> The <em>descendants of Gomer<\/em> came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of <em>Ashkenaz<\/em> were the later Scythians who inhabited the region between the Black and Caspian Seas. • <em>Riphath<\/em> is near Carchemish. • The descendants of <em>Togarmah<\/em> are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).<\/p>","summary_ro":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","summary_en":"10:3 The descendants of Gomer came from near the Upper Euphrates region north of the Black Sea (cp. Ezek 38:1-9). • The descendants of Ashkenaz were the later Scythians who inhabited the region between the Black and Caspian Seas. • Riphath is near Carchemish. • The descendants of Togarmah are associated with Til-garimmu, the capital of Kammanu in modern Armenia (see Ezek 38:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":9810,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dodanim*","title_en":"Dodanim*","content_ro":"<h3>DODANIM*<\/h3>\n<p>Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. <em>See<\/em> Rodanim.<\/p>","content_en":"<h3>DODANIM*<\/h3>\n<p>Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. <em>See<\/em> Rodanim.<\/p>","summary_ro":"DODANIM* Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. See Rodanim.","summary_en":"DODANIM* Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. See Rodanim.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10662,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elishah","title_en":"Elishah","content_ro":"<h3>ELISHAH<\/h3>\n<p>Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.<\/p>","content_en":"<h3>ELISHAH<\/h3>\n<p>Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.<\/p>","summary_ro":"ELISHAH Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.","summary_en":"ELISHAH Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18567,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Javan* (Place)","title_en":"Javan* (Place)","content_ro":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","content_en":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","summary_ro":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","summary_en":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22228,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kittim","title_en":"Kittim","content_ro":"<h3>KITTIM<\/h3>\n<p>Ancient Hebrew name for the island of Cyprus (Gn 10:4; Dn 11:30). <em>See<\/em> Cyprus.<\/p>","content_en":"<h3>KITTIM<\/h3>\n<p>Ancient Hebrew name for the island of Cyprus (Gn 10:4; Dn 11:30). <em>See<\/em> Cyprus.<\/p>","summary_ro":"KITTIM Ancient Hebrew name for the island of Cyprus (Gn 10:4; Dn 11:30). See Cyprus.","summary_en":"KITTIM Ancient Hebrew name for the island of Cyprus (Gn 10:4; Dn 11:30). See Cyprus.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33057,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rhodes","title_en":"Rhodes","content_ro":"<h3>RHODES<\/h3>\n<p>Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey.<\/p>\n<p>In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several cities. Rhodes, the capital, lay on the busiest ancient sea route between the ports of Italy and the province of Asia to the west, and those of Syria and Egypt to the east. It was distinguished for its natural harbor and public works. Rhodes was a prominent center for business and supplied most of the precedents for Roman law of the sea. The second century <span>BC<\/span> marked the height of its political power, which included control of most of Caria and Lycia on the mainland of Asia Minor. Roman power first deprived Rhodes of its commercial domination, and during the Roman civil wars of the first century <span>BC<\/span>, it was reduced politically to little more than a provincial town in the Roman Empire.<\/p>\n<p>To celebrate a military victory in 280 <span>BC<\/span>, the city of Rhodes erected an immense bronze statue of the Greek sun god, 121 feet (36.9 meters) tall—about the height of the Statue of Liberty. It was 12 years in the making, and soon after its completion, an earthquake broke it off at the knees (224 <span>BC<\/span>). But the fragmented ruins remained as a curiosity until Arab occupation of the island in the seventh century. This Colossus of Rhodes was included in some ancient lists of wonders of the world.<\/p>","content_en":"<h3>RHODES<\/h3>\n<p>Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey.<\/p>\n<p>In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several cities. Rhodes, the capital, lay on the busiest ancient sea route between the ports of Italy and the province of Asia to the west, and those of Syria and Egypt to the east. It was distinguished for its natural harbor and public works. Rhodes was a prominent center for business and supplied most of the precedents for Roman law of the sea. The second century <span>BC<\/span> marked the height of its political power, which included control of most of Caria and Lycia on the mainland of Asia Minor. Roman power first deprived Rhodes of its commercial domination, and during the Roman civil wars of the first century <span>BC<\/span>, it was reduced politically to little more than a provincial town in the Roman Empire.<\/p>\n<p>To celebrate a military victory in 280 <span>BC<\/span>, the city of Rhodes erected an immense bronze statue of the Greek sun god, 121 feet (36.9 meters) tall—about the height of the Statue of Liberty. It was 12 years in the making, and soon after its completion, an earthquake broke it off at the knees (224 <span>BC<\/span>). But the fragmented ruins remained as a curiosity until Arab occupation of the island in the seventh century. This Colossus of Rhodes was included in some ancient lists of wonders of the world.<\/p>","summary_ro":"RHODES Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey. In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several c...","summary_en":"RHODES Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey. In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several c...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33196,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rodanim","title_en":"Rodanim","content_ro":"<h3>RODANIM<\/h3>\n<p>Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.<\/p>","content_en":"<h3>RODANIM<\/h3>\n<p>Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.<\/p>","summary_ro":"RODANIM Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.","summary_en":"RODANIM Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42973,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:4","title_en":"Study Note: Geneza 10:4","content_ro":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","content_en":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","summary_ro":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","summary_en":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70599,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:4","title_en":"Study Note: Geneza 10:4","content_ro":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","content_en":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","summary_ro":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","summary_en":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98225,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:4","title_en":"Study Note: Geneza 10:4","content_ro":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","content_en":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","summary_ro":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","summary_en":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125851,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:4","title_en":"Study Note: Geneza 10:4","content_ro":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","content_en":"<p><strong>10:4<\/strong> <em>Elishah<\/em> is probably Cyprus. • <em>Tarshish<\/em> is possibly southwest Spain (see study note on Jon 1:3). • The <em>Kittim<\/em> were inhabitants of southern Cyprus. • The <em>Rodanim<\/em> were inhabitants of the island of Rhodes, later a territory of Greece.<\/p>","summary_ro":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","summary_en":"10:4 Elishah is probably Cyprus. • Tarshish is possibly southwest Spain (see study note on Jon 1:3). • The Kittim were inhabitants of southern Cyprus. • The Rodanim were inhabitants of the island of Rhodes, later a territory of Greece.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":10664,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elishah","title_en":"Elishah","content_ro":"<h3>ELISHAH<\/h3>\n<p>Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.<\/p>","content_en":"<h3>ELISHAH<\/h3>\n<p>Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.<\/p>","summary_ro":"ELISHAH Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.","summary_en":"ELISHAH Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27033,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nations","title_en":"Nations","content_ro":"<h3>NATIONS<\/h3>\n<p>Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews.<\/p>\n<p class=\"h2\" id=\"Origins\">Origins<\/p>\n<p>The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and language (vv 5, 20, 31). The story of the tower (ziggurat) of Babel, whose peak was to reach to heaven (ch 11), explains that ethnic groups were separated by language barriers and scattered geographically so that they might not collaborate on presumptuous ventures.<\/p>\n<p>Paul, in his sermon in Athens, assumes that the various nations had a common origin, just as the writer of Genesis did, and accepts as part of the design of God the fact that nations should be separated by geographical boundaries (Acts 17:26). The prophet Zephaniah looked forward to the day when God would reverse this state of affairs and cause all the nations to speak one language (Zep 3:9). The writer of Revelation, in his vision of the new heaven and the new earth, saw these natural boundaries abolished. The nations freely intermingle in the new Jerusalem (Rv 21:22-26).<\/p>\n<p>The distinction between “Israel” and “the nations” is not clear-cut. “Israel” evolved from various ethnic groups, and several of “the nations” traced their origins to prominent figures in the Israelite community. Abraham, the father of the Jewish nation, lived in Ur of the Chaldees in the delta region of the Tigris-Euphrates valley. With his father he migrated north to Haran, and finally southwest to the land of Canaan (Gn 11:31–12:9). Deuteronomy 26:5 (“a wandering Aramean was my father”) suggests Abraham’s residence was in the district of Mesopotamia known as Aram-naharaim. When Abraham entered into covenant with God, God gave him the token of the covenant relationship: circumcision. Foreigners purchased as slaves were circumcised, thus including them in the covenant community. When Moses led the Israelites out of Egypt into the wilderness, a mixed multitude also went up with them (Ex 12:38), which suggests again that people not biologically related nevertheless identified themselves with the people of Israel.<\/p>\n<p>The nation of Israel did not include all of those physically descended from Abraham. The first son of Abraham, Ishmael, had an Egyptian mother and is the ancestor of the Ishmaelites, bedouins who roamed the southern wilderness region (Gn 16). Of the twin sons born to Isaac and Rebekah, Esau, the firstborn, is the father of the Edomites living in the southeast, traditional enemies of Israel (Gn 25:23; Nm 20:21).<\/p>\n<p class=\"h2\" id=\"GodandtheNations\">God and the Nations<\/p>\n<p>Scripture presents negative and positive attitudes toward the nations. The nations inhabiting the territory between the Tigris-Euphrates valley and the Nile River were wicked nations. Therefore, God took away their land and gave it to the descendants of Abraham (Gn 15:16-20). Incestuous relationships, adultery, homosexuality, and sexual relationships between men and animals characterized the nations and incurred God’s displeasure (Lv 18). The nations indulged in the practice of spiritism, augury, witchcraft, and necromancy, so the Hebrews were instructed to avoid such activities (19:26; 20:6). The nations worshiped many gods and included in their worship the practice of human sacrifice, often the sacrifice of children—a ritual that God abhors (Lv 20:1-5; 2 Kgs 17:29-34). The prophet Isaiah spoke scathingly of the craftsman who, taking a branch of a tree, used part of it to kindle a fire and fashioned from the remainder a graven image that he then worshiped (Is 44:12-20). The Baalim and Ashteroth, fertility gods of the Canaanites, were a constant source of temptation to the people of Israel. The message repeated throughout Scripture is that for these reasons God would drive out the nations and give their territory to Israel (Ex 34:24; Dt 12:29-31). The prophetic oracles against the nations reinforced this negative attitude (Jer 46–51; Am 1:3–2:3).<\/p>\n<p>However, the Scripture also reflects a more positive attitude toward the nations. As revealed in the book of Psalms, God is not only concerned about Israel; his eyes keep watch over the nations, and all the earth praises and worships him (Ps 66:1-8). The psalmist prays that God’s saving power may be known among all the nations. He affirms that God righteously judges the peoples and guides the nations. All the ends of the earth should fear him (67:7). The prophet Isaiah declares that the Jerusalem temple is to be a house of prayer for all peoples and that God welcomes the foreigner who comes with sacrifices and offering worship (Is 56:6-8). Isaiah’s vision of hope for the latter days pictures people of all nations pouring into Jerusalem to worship the Lord and learn his ways. Instead of nation warring against nation, all will live in peace, ruled by God (2:2-4).<\/p>\n<p class=\"h2\" id=\"TheNationsintheNewTestament\">The Nations in the New Testament<\/p>\n<p>According to the Gospels, Jesus ministered not only to the Jews but also to the Gentile nations in accordance with ancient prophecy (Mt 4:15-16). Jesus taught in Galilee, a predominantly non-Jewish area, traveled to Tyre and Sidon (Mk 7:24) and through the Decapolis (v 31). He ministered to a Roman centurion (Lk 7:1-10), the widow of Nain (vv 11-17), and a Syrophoenician woman (Mk 7:26). People from Idumea came to observe his miracles (3:8).<\/p>\n<p>The teaching of Jesus was also wide in scope. The narrative of the great judgment (Mt 25:31-46) depicts all nations gathered before the Son of Man, and Jesus commissions the apostles to “make disciples of all nations” (Mt 28:19).<\/p>\n<p>Although the book of Acts does not overlook the nations’ role in the death of Jesus (Acts 4:27) and their role in opposing the ministry of Paul (26:17), it nevertheless clearly indicates that the church fulfilled its commission to present the gospel to non-Jewish peoples. Peter proclaims the message about Jesus to the household of Cornelius, a Roman soldier of the Italian Cohort (ch 10). Although the early church resisted the fact that non-Jewish peoples might freely receive the gift of the Spirit, they eventually welcomed this conclusion (11:1-8; 15:1-29). Paul traveled through Cyprus, Asia Minor, Greece, and Italy, founding or visiting churches that were predominantly Gentile. The book of Acts ends dramatically with Paul preaching the gospel in the city of Rome, the heart of the Roman Empire.<\/p>","content_en":"<h3>NATIONS<\/h3>\n<p>Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews.<\/p>\n<p class=\"h2\" id=\"Origins\">Origins<\/p>\n<p>The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and language (vv 5, 20, 31). The story of the tower (ziggurat) of Babel, whose peak was to reach to heaven (ch 11), explains that ethnic groups were separated by language barriers and scattered geographically so that they might not collaborate on presumptuous ventures.<\/p>\n<p>Paul, in his sermon in Athens, assumes that the various nations had a common origin, just as the writer of Genesis did, and accepts as part of the design of God the fact that nations should be separated by geographical boundaries (Acts 17:26). The prophet Zephaniah looked forward to the day when God would reverse this state of affairs and cause all the nations to speak one language (Zep 3:9). The writer of Revelation, in his vision of the new heaven and the new earth, saw these natural boundaries abolished. The nations freely intermingle in the new Jerusalem (Rv 21:22-26).<\/p>\n<p>The distinction between “Israel” and “the nations” is not clear-cut. “Israel” evolved from various ethnic groups, and several of “the nations” traced their origins to prominent figures in the Israelite community. Abraham, the father of the Jewish nation, lived in Ur of the Chaldees in the delta region of the Tigris-Euphrates valley. With his father he migrated north to Haran, and finally southwest to the land of Canaan (Gn 11:31–12:9). Deuteronomy 26:5 (“a wandering Aramean was my father”) suggests Abraham’s residence was in the district of Mesopotamia known as Aram-naharaim. When Abraham entered into covenant with God, God gave him the token of the covenant relationship: circumcision. Foreigners purchased as slaves were circumcised, thus including them in the covenant community. When Moses led the Israelites out of Egypt into the wilderness, a mixed multitude also went up with them (Ex 12:38), which suggests again that people not biologically related nevertheless identified themselves with the people of Israel.<\/p>\n<p>The nation of Israel did not include all of those physically descended from Abraham. The first son of Abraham, Ishmael, had an Egyptian mother and is the ancestor of the Ishmaelites, bedouins who roamed the southern wilderness region (Gn 16). Of the twin sons born to Isaac and Rebekah, Esau, the firstborn, is the father of the Edomites living in the southeast, traditional enemies of Israel (Gn 25:23; Nm 20:21).<\/p>\n<p class=\"h2\" id=\"GodandtheNations\">God and the Nations<\/p>\n<p>Scripture presents negative and positive attitudes toward the nations. The nations inhabiting the territory between the Tigris-Euphrates valley and the Nile River were wicked nations. Therefore, God took away their land and gave it to the descendants of Abraham (Gn 15:16-20). Incestuous relationships, adultery, homosexuality, and sexual relationships between men and animals characterized the nations and incurred God’s displeasure (Lv 18). The nations indulged in the practice of spiritism, augury, witchcraft, and necromancy, so the Hebrews were instructed to avoid such activities (19:26; 20:6). The nations worshiped many gods and included in their worship the practice of human sacrifice, often the sacrifice of children—a ritual that God abhors (Lv 20:1-5; 2 Kgs 17:29-34). The prophet Isaiah spoke scathingly of the craftsman who, taking a branch of a tree, used part of it to kindle a fire and fashioned from the remainder a graven image that he then worshiped (Is 44:12-20). The Baalim and Ashteroth, fertility gods of the Canaanites, were a constant source of temptation to the people of Israel. The message repeated throughout Scripture is that for these reasons God would drive out the nations and give their territory to Israel (Ex 34:24; Dt 12:29-31). The prophetic oracles against the nations reinforced this negative attitude (Jer 46–51; Am 1:3–2:3).<\/p>\n<p>However, the Scripture also reflects a more positive attitude toward the nations. As revealed in the book of Psalms, God is not only concerned about Israel; his eyes keep watch over the nations, and all the earth praises and worships him (Ps 66:1-8). The psalmist prays that God’s saving power may be known among all the nations. He affirms that God righteously judges the peoples and guides the nations. All the ends of the earth should fear him (67:7). The prophet Isaiah declares that the Jerusalem temple is to be a house of prayer for all peoples and that God welcomes the foreigner who comes with sacrifices and offering worship (Is 56:6-8). Isaiah’s vision of hope for the latter days pictures people of all nations pouring into Jerusalem to worship the Lord and learn his ways. Instead of nation warring against nation, all will live in peace, ruled by God (2:2-4).<\/p>\n<p class=\"h2\" id=\"TheNationsintheNewTestament\">The Nations in the New Testament<\/p>\n<p>According to the Gospels, Jesus ministered not only to the Jews but also to the Gentile nations in accordance with ancient prophecy (Mt 4:15-16). Jesus taught in Galilee, a predominantly non-Jewish area, traveled to Tyre and Sidon (Mk 7:24) and through the Decapolis (v 31). He ministered to a Roman centurion (Lk 7:1-10), the widow of Nain (vv 11-17), and a Syrophoenician woman (Mk 7:26). People from Idumea came to observe his miracles (3:8).<\/p>\n<p>The teaching of Jesus was also wide in scope. The narrative of the great judgment (Mt 25:31-46) depicts all nations gathered before the Son of Man, and Jesus commissions the apostles to “make disciples of all nations” (Mt 28:19).<\/p>\n<p>Although the book of Acts does not overlook the nations’ role in the death of Jesus (Acts 4:27) and their role in opposing the ministry of Paul (26:17), it nevertheless clearly indicates that the church fulfilled its commission to present the gospel to non-Jewish peoples. Peter proclaims the message about Jesus to the household of Cornelius, a Roman soldier of the Italian Cohort (ch 10). Although the early church resisted the fact that non-Jewish peoples might freely receive the gift of the Spirit, they eventually welcomed this conclusion (11:1-8; 15:1-29). Paul traveled through Cyprus, Asia Minor, Greece, and Italy, founding or visiting churches that were predominantly Gentile. The book of Acts ends dramatically with Paul preaching the gospel in the city of Rome, the heart of the Roman Empire.<\/p>","summary_ro":"NATIONS Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews. Origins The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and languag...","summary_en":"NATIONS Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews. Origins The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and languag...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42974,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:5","title_en":"Study Note: Geneza 10:5","content_ro":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","content_en":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","summary_ro":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","summary_en":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70600,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:5","title_en":"Study Note: Geneza 10:5","content_ro":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","content_en":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","summary_ro":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","summary_en":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98226,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:5","title_en":"Study Note: Geneza 10:5","content_ro":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","content_en":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","summary_ro":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","summary_en":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125852,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:5","title_en":"Study Note: Geneza 10:5","content_ro":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","content_en":"<p><strong>10:5<\/strong> <em>seafaring peoples . . . various lands:<\/em> They settled around the Mediterranean and on various islands. • <em>language:<\/em> This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).<\/p>","summary_ro":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","summary_en":"10:5 seafaring peoples . . . various lands: They settled around the Mediterranean and on various islands. • language: This occurred after the Tower of Babel episode (11:1-9; see study note on 10:1–11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":8392,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cush (Person)","title_en":"Cush (Person)","content_ro":"<h3>CUSH (P<span>erson<\/span>)<\/h3>\n<li>1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. <em>See<\/em> Cush (Place); Ethiopia.<\/li>\n<li>2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.<\/li>","content_en":"<h3>CUSH (P<span>erson<\/span>)<\/h3>\n<li>1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. <em>See<\/em> Cush (Place); Ethiopia.<\/li>\n<li>2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.<\/li>","summary_ro":"CUSH (Person) 1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. See Cush (Place); Ethiopia. 2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.","summary_en":"CUSH (Person) 1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. See Cush (Place); Ethiopia. 2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8397,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cush (Place)","title_en":"Cush (Place)","content_ro":"<h3>CUSH (P<span>lace<\/span>)<\/h3>\n<p>Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east).<\/p>\n<p>The meaning of “Cush” in the book of Genesis, however, is problematic. In the Garden of Eden narrative (Gn 2:13), Cush seems to be located in Mesopotamia, the region of the Tigris and Euphrates rivers (v 14). Perhaps the term there should be equated with Kassite (Cossaean), the usual designation of the Babylonian rulers who held sway in Mesopotamia for about half a millennium down to the 12th century <span>BC<\/span>. The Cush of Genesis 10:6-8, then, could be divided into two locales: Nubia (vv 6-7) and Mesopotamia (vv 9-12). Alternatively, the Cush of Genesis 2:13 and 10:8 could be Kish, the Mesopotamian city that was traditionally the seat of the first Sumerian dynasty after the Flood.<\/p>\n<p>Less uncertainty exists over use of the term “Cushite.” With one possible exception (Nm 12:1), Cushite always refers to people from Nubia, the African Cush.<\/p>\n<p>The first messenger whom Joab, King David’s commander in chief, sent to announce Absalom’s defeat to David was a Cushite (2 Sm 18:21-32). That messenger’s foreign origin is reflected in the fact that he was unaware of a shortcut as well as in his insensitivity to the feelings of David when he gave him the message. The <span>kjv<\/span> transliterates the Hebrew word as a proper name (Cushi), but that rendering is unlikely. Most English versions translate the other occurrences of Cush and Cushite as Ethiopia and Ethiopians.<\/p>\n<p>Moses had a wife who was known as a Cushite (Nm 12:1). In that context it is possible to understand Cushite in several ways: as a person from Nubia—which would make her a second wife, different from Zipporah; as a person from Cushan—making her possibly a Midianite, perhaps identical with Zipporah; or as a reference to her darker skin and foreign origin—possibly but not necessarily a reference to Zipporah.<\/p>\n<p><em>See also<\/em> Cushan; Cushi #1; Ethiopia.<\/p>","content_en":"<h3>CUSH (P<span>lace<\/span>)<\/h3>\n<p>Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east).<\/p>\n<p>The meaning of “Cush” in the book of Genesis, however, is problematic. In the Garden of Eden narrative (Gn 2:13), Cush seems to be located in Mesopotamia, the region of the Tigris and Euphrates rivers (v 14). Perhaps the term there should be equated with Kassite (Cossaean), the usual designation of the Babylonian rulers who held sway in Mesopotamia for about half a millennium down to the 12th century <span>BC<\/span>. The Cush of Genesis 10:6-8, then, could be divided into two locales: Nubia (vv 6-7) and Mesopotamia (vv 9-12). Alternatively, the Cush of Genesis 2:13 and 10:8 could be Kish, the Mesopotamian city that was traditionally the seat of the first Sumerian dynasty after the Flood.<\/p>\n<p>Less uncertainty exists over use of the term “Cushite.” With one possible exception (Nm 12:1), Cushite always refers to people from Nubia, the African Cush.<\/p>\n<p>The first messenger whom Joab, King David’s commander in chief, sent to announce Absalom’s defeat to David was a Cushite (2 Sm 18:21-32). That messenger’s foreign origin is reflected in the fact that he was unaware of a shortcut as well as in his insensitivity to the feelings of David when he gave him the message. The <span>kjv<\/span> transliterates the Hebrew word as a proper name (Cushi), but that rendering is unlikely. Most English versions translate the other occurrences of Cush and Cushite as Ethiopia and Ethiopians.<\/p>\n<p>Moses had a wife who was known as a Cushite (Nm 12:1). In that context it is possible to understand Cushite in several ways: as a person from Nubia—which would make her a second wife, different from Zipporah; as a person from Cushan—making her possibly a Midianite, perhaps identical with Zipporah; or as a reference to her darker skin and foreign origin—possibly but not necessarily a reference to Zipporah.<\/p>\n<p><em>See also<\/em> Cushan; Cushi #1; Ethiopia.<\/p>","summary_ro":"CUSH (Place) Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east). The meaning of “Cush” in the book of Genesis, ho...","summary_en":"CUSH (Place) Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east). The meaning of “Cush” in the book of Genesis, ho...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11249,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ethiopia","title_en":"Ethiopia","content_ro":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","content_en":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","summary_ro":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","summary_en":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13551,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15116,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ham (Person)","title_en":"Ham (Person)","content_ro":"<h3>HAM (P<span>erson<\/span>)<\/h3>\n<p>Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan.<\/p>\n<p>After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the incident to Shem and Japheth, who covered Noah up discreetly. When Noah awoke and learned what “his youngest son” (seen by some as Ham) had done, he cursed Ham’s son Canaan, saying his brothers (Cush, Mizraim, and Put) and Shem and Japheth would rule over him. But if Ham is the one referred to in 9:24 as offending Noah, why should the curse fall on his son Canaan? The most likely answer is that Ham is not being referred to in verse 24. The expression is “his youngest son” (the “younger” of the <span>kjv<\/span> is hardly possible in Hebrew), whereas Ham is repeatedly seen as the second of the brothers, not the youngest (5:32; 6:10; 7:13; 9:18; 10:1), the explicit order of the sons indicating age. Instead, “his youngest son” refers to Canaan, and to some base deed not being recorded, on whom the curse falls. “Son” used for “grandson” is common Semitic material, and it seems to have been used here in this way since Canaan is the “youngest” of the (grand)sons. The curse, then, as the text clearly says, is on Canaan rather than Ham. Canaan (and his posterity) is to be subjugated by Japheth and Shem with the Canaanites, finally disappearing by NT times.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","content_en":"<h3>HAM (P<span>erson<\/span>)<\/h3>\n<p>Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan.<\/p>\n<p>After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the incident to Shem and Japheth, who covered Noah up discreetly. When Noah awoke and learned what “his youngest son” (seen by some as Ham) had done, he cursed Ham’s son Canaan, saying his brothers (Cush, Mizraim, and Put) and Shem and Japheth would rule over him. But if Ham is the one referred to in 9:24 as offending Noah, why should the curse fall on his son Canaan? The most likely answer is that Ham is not being referred to in verse 24. The expression is “his youngest son” (the “younger” of the <span>kjv<\/span> is hardly possible in Hebrew), whereas Ham is repeatedly seen as the second of the brothers, not the youngest (5:32; 6:10; 7:13; 9:18; 10:1), the explicit order of the sons indicating age. Instead, “his youngest son” refers to Canaan, and to some base deed not being recorded, on whom the curse falls. “Son” used for “grandson” is common Semitic material, and it seems to have been used here in this way since Canaan is the “youngest” of the (grand)sons. The curse, then, as the text clearly says, is on Canaan rather than Ham. Canaan (and his posterity) is to be subjugated by Japheth and Shem with the Canaanites, finally disappearing by NT times.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","summary_ro":"HAM (Person) Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan. After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the ...","summary_en":"HAM (Person) Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan. After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22666,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26130,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mizraim","title_en":"Mizraim","content_ro":"<h3>MIZRAIM<\/h3>\n<p>Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no distinction between the two parts of the kingdom, and the term refers simply to the Egyptian territory.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","content_en":"<h3>MIZRAIM<\/h3>\n<p>Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no distinction between the two parts of the kingdom, and the term refers simply to the Egyptian territory.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","summary_ro":"MIZRAIM Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no dist...","summary_en":"MIZRAIM Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no dist...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30362,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Phut*","title_en":"Phut*","content_ro":"<h3>PHUT*<\/h3>\n<li>1. KJV spelling of Put, Ham’s third son, in Genesis 10:6. <em>See<\/em> Put (Person).<\/li>\n<li>2. KJV spelling of Put, a region close to Egypt along the Mediterranean Sea, in Ezekiel 27:10. <em>See<\/em> Put (Place).<\/li>","content_en":"<h3>PHUT*<\/h3>\n<li>1. KJV spelling of Put, Ham’s third son, in Genesis 10:6. <em>See<\/em> Put (Person).<\/li>\n<li>2. KJV spelling of Put, a region close to Egypt along the Mediterranean Sea, in Ezekiel 27:10. <em>See<\/em> Put (Place).<\/li>","summary_ro":"PHUT* 1. KJV spelling of Put, Ham’s third son, in Genesis 10:6. See Put (Person). 2. KJV spelling of Put, a region close to Egypt along the Mediterranean Sea, in Ezekiel 27:10. See Put (Place).","summary_en":"PHUT* 1. KJV spelling of Put, Ham’s third son, in Genesis 10:6. See Put (Person). 2. KJV spelling of Put, a region close to Egypt along the Mediterranean Sea, in Ezekiel 27:10. See Put (Place).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32202,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Put (Person)","title_en":"Put (Person)","content_ro":"<h3>PUT (<span>Person<\/span>)<\/h3>\n<p>Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8).<\/p>\n<p><em>See also<\/em> Put (Place).<\/p>","content_en":"<h3>PUT (<span>Person<\/span>)<\/h3>\n<p>Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8).<\/p>\n<p><em>See also<\/em> Put (Place).<\/p>","summary_ro":"PUT (Person) Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8). See also Put (Place).","summary_en":"PUT (Person) Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8). See also Put (Place).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32208,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Put (Place)","title_en":"Put (Place)","content_ro":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","content_en":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","summary_ro":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","summary_en":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42975,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:6","title_en":"Study Note: Geneza 10:6","content_ro":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","content_en":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","summary_ro":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","summary_en":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70601,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:6","title_en":"Study Note: Geneza 10:6","content_ro":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","content_en":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","summary_ro":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","summary_en":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98227,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:6","title_en":"Study Note: Geneza 10:6","content_ro":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","content_en":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","summary_ro":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","summary_en":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125853,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:6","title_en":"Study Note: Geneza 10:6","content_ro":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","content_en":"<p><strong>10:6<\/strong> The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • <em>Cush<\/em> was possibly in Ethiopia or ancient Nubia (northern Sudan). • <em>Mizraim<\/em> was the ancient name for Egypt (50:11). • <em>Put<\/em> was in Libya. • <em>Canaan<\/em> encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20-28).<\/p>","summary_ro":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","summary_en":"10:6 The peoples descended from Ham’s four sons (Egyptians, Babylonians, Assyrians, Canaanites) were Israel’s most hostile neighbors. • Cush was possibly in Ethiopia or ancient Nubia (northern Sudan). • Mizraim was the ancient name for Egypt (50:11). • Put was in Libya. • Canaan encompassed southern Syria, Phoenicia, and Palestine west of the Jordan River. In Moses’ time, Egypt and Canaan were provinces of the same empire. Ham’s descendants were excluded from the blessing of Shem’s line (9:20...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":9196,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dedan (Person)","title_en":"Dedan (Person)","content_ro":"<h3>DEDAN (P<span>erson<\/span>)<\/h3>\n<li>1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.<\/li>","content_en":"<h3>DEDAN (P<span>erson<\/span>)<\/h3>\n<li>1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.<\/li>","summary_ro":"DEDAN (Person) 1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9). 2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.","summary_en":"DEDAN (Person) 1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9). 2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15488,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Havilah (Person)","title_en":"Havilah (Person)","content_ro":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","content_en":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","summary_ro":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","summary_en":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32251,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Raama*, Raamah","title_en":"Raama*, Raamah","content_ro":"<h3>RAAMA*, RAAMAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.<\/p>","content_en":"<h3>RAAMA*, RAAMAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.<\/p>","summary_ro":"RAAMA*, RAAMAH One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.","summary_en":"RAAMA*, RAAMAH One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33454,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabta*, Sabtah","title_en":"Sabta*, Sabtah","content_ro":"<h3>SABTA*, SABTAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.<\/p>","content_en":"<h3>SABTA*, SABTAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.<\/p>","summary_ro":"SABTA*, SABTAH One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.","summary_en":"SABTA*, SABTAH One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33456,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabteca","title_en":"Sabteca","content_ro":"<h3>SABTECA<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.<\/p>","content_en":"<h3>SABTECA<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.<\/p>","summary_ro":"SABTECA One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.","summary_en":"SABTECA One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34237,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seba","title_en":"Seba","content_ro":"<h3>SEBA<\/h3>\n<p>Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. <em>See<\/em> Sheba (Person) #2.<\/p>","content_en":"<h3>SEBA<\/h3>\n<p>Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. <em>See<\/em> Sheba (Person) #2.<\/p>","summary_ro":"SEBA Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. See Sheba (Person) #2.","summary_en":"SEBA Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. See Sheba (Person) #2.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34707,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheba (Person)","title_en":"Sheba (Person)","content_ro":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","content_en":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","summary_ro":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","summary_en":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42976,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:7","title_en":"Study Note: Geneza 10:7","content_ro":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","content_en":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","summary_ro":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","summary_en":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70602,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:7","title_en":"Study Note: Geneza 10:7","content_ro":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","content_en":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","summary_ro":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","summary_en":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98228,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:7","title_en":"Study Note: Geneza 10:7","content_ro":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","content_en":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","summary_ro":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","summary_en":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:7","title_en":"Study Note: Geneza 10:7","content_ro":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","content_en":"<p><strong>10:7<\/strong> The sons of <em>Cush<\/em> and <em>Raamah<\/em> together total seven. • <em>Seba<\/em> was in northern Africa (see Isa 43:3; 45:14). • <em>Havilah<\/em> was in southwest Arabia. • <em>Sabtah<\/em> was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • <em>Raamah<\/em> was in southwest Arabia near Najran. • <em>Sabteca<\/em> was in ancient Samudake near the Persian Gulf. • <em>Sheba<\/em> was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • <em>Dedan<\/em> was in northern Arabia.<\/p>","summary_ro":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","summary_en":"10:7 The sons of Cush and Raamah together total seven. • Seba was in northern Africa (see Isa 43:3; 45:14). • Havilah was in southwest Arabia. • Sabtah was in southern Arabia, in ancient Hadramaut, near the Persian Gulf. • Raamah was in southwest Arabia near Najran. • Sabteca was in ancient Samudake near the Persian Gulf. • Sheba was a kingdom in southwest Arabia with commercial colonies (see 1 Kgs 10:1-29). • Dedan was in northern Arabia.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":41690,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69316,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96942,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124568,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\n<p>Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\n<p>Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 <span>BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\n<p>Sumerian Civilization (3200–2000 <span>BC<\/span>)<\/p>\n<p>The first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\n<p>The Akkadian Empire (2334–2154 <span>BC<\/span>)<\/p>\n<p>To the north of Babylon, Akkadian king Sargon I (2339–2279 <span>BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\n<p>First Babylonian Kingdom (1900–1600 <span>BC<\/span>)<\/p>\n<p>During the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 <span>BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\n<p>Assyrian Domination (900–614 <span>BC<\/span>)<\/p>\n<p>In 851 <span>BC<\/span> Assyrian king Shalmaneser III (858–824 <span>BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 <span>BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\n<p>Neo-Babylonian Empire (612–539 <span>BC<\/span>)<\/p>\n<p>The Chaldean prince Nabopolassar seized the throne of Babylon (625–605 <span>BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 <span>BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\n<p>Nebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 <span>BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 <span>BC<\/span>) attacked the city in October 539 <span>BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\n<p>The Symbolic Enemy of God’s People<\/p>\n<p>In 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cush (Place)","title_en":"Cush (Place)","content_ro":"<h3>CUSH (P<span>lace<\/span>)<\/h3>\n<p>Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east).<\/p>\n<p>The meaning of “Cush” in the book of Genesis, however, is problematic. In the Garden of Eden narrative (Gn 2:13), Cush seems to be located in Mesopotamia, the region of the Tigris and Euphrates rivers (v 14). Perhaps the term there should be equated with Kassite (Cossaean), the usual designation of the Babylonian rulers who held sway in Mesopotamia for about half a millennium down to the 12th century <span>BC<\/span>. The Cush of Genesis 10:6-8, then, could be divided into two locales: Nubia (vv 6-7) and Mesopotamia (vv 9-12). Alternatively, the Cush of Genesis 2:13 and 10:8 could be Kish, the Mesopotamian city that was traditionally the seat of the first Sumerian dynasty after the Flood.<\/p>\n<p>Less uncertainty exists over use of the term “Cushite.” With one possible exception (Nm 12:1), Cushite always refers to people from Nubia, the African Cush.<\/p>\n<p>The first messenger whom Joab, King David’s commander in chief, sent to announce Absalom’s defeat to David was a Cushite (2 Sm 18:21-32). That messenger’s foreign origin is reflected in the fact that he was unaware of a shortcut as well as in his insensitivity to the feelings of David when he gave him the message. The <span>kjv<\/span> transliterates the Hebrew word as a proper name (Cushi), but that rendering is unlikely. Most English versions translate the other occurrences of Cush and Cushite as Ethiopia and Ethiopians.<\/p>\n<p>Moses had a wife who was known as a Cushite (Nm 12:1). In that context it is possible to understand Cushite in several ways: as a person from Nubia—which would make her a second wife, different from Zipporah; as a person from Cushan—making her possibly a Midianite, perhaps identical with Zipporah; or as a reference to her darker skin and foreign origin—possibly but not necessarily a reference to Zipporah.<\/p>\n<p><em>See also<\/em> Cushan; Cushi #1; Ethiopia.<\/p>","content_en":"<h3>CUSH (P<span>lace<\/span>)<\/h3>\n<p>Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east).<\/p>\n<p>The meaning of “Cush” in the book of Genesis, however, is problematic. In the Garden of Eden narrative (Gn 2:13), Cush seems to be located in Mesopotamia, the region of the Tigris and Euphrates rivers (v 14). Perhaps the term there should be equated with Kassite (Cossaean), the usual designation of the Babylonian rulers who held sway in Mesopotamia for about half a millennium down to the 12th century <span>BC<\/span>. The Cush of Genesis 10:6-8, then, could be divided into two locales: Nubia (vv 6-7) and Mesopotamia (vv 9-12). Alternatively, the Cush of Genesis 2:13 and 10:8 could be Kish, the Mesopotamian city that was traditionally the seat of the first Sumerian dynasty after the Flood.<\/p>\n<p>Less uncertainty exists over use of the term “Cushite.” With one possible exception (Nm 12:1), Cushite always refers to people from Nubia, the African Cush.<\/p>\n<p>The first messenger whom Joab, King David’s commander in chief, sent to announce Absalom’s defeat to David was a Cushite (2 Sm 18:21-32). That messenger’s foreign origin is reflected in the fact that he was unaware of a shortcut as well as in his insensitivity to the feelings of David when he gave him the message. The <span>kjv<\/span> transliterates the Hebrew word as a proper name (Cushi), but that rendering is unlikely. Most English versions translate the other occurrences of Cush and Cushite as Ethiopia and Ethiopians.<\/p>\n<p>Moses had a wife who was known as a Cushite (Nm 12:1). In that context it is possible to understand Cushite in several ways: as a person from Nubia—which would make her a second wife, different from Zipporah; as a person from Cushan—making her possibly a Midianite, perhaps identical with Zipporah; or as a reference to her darker skin and foreign origin—possibly but not necessarily a reference to Zipporah.<\/p>\n<p><em>See also<\/em> Cushan; Cushi #1; Ethiopia.<\/p>","summary_ro":"CUSH (Place) Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east). The meaning of “Cush” in the book of Genesis, ho...","summary_en":"CUSH (Place) Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east). The meaning of “Cush” in the book of Genesis, ho...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27593,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nimrod","title_en":"Nimrod","content_ro":"<h3>NIMROD<\/h3>\n<p>Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6).<\/p>\n<p>The OT references to Nimrod indicate that in ancient tradition he was a man of indomitable personality, possessing extraordinary talents and powers. Some scholars identify him with a Mesopotamian king who united Assyria and Babylon in the 13th century <span>BC<\/span>. This conflicts with the statement connecting him with Cush the son of Ham and pointing to an association with the south of Egypt where Cush was located (Gn 10:8).<\/p>\n<p>The name and fame of Nimrod have a secure place in Talmudic Judaism and in Islamic tradition. In the former he personifies both rebellion against God and military might in the earth. In rabbinic tradition, the Tower of Babel (Gn 11:1-9) is “the house of Nimrod” where idolatry was practiced and divine homage offered to Nimrod. In Islam, Nimrod persecutes Abraham and has him thrown into a fiery furnace.<\/p>","content_en":"<h3>NIMROD<\/h3>\n<p>Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6).<\/p>\n<p>The OT references to Nimrod indicate that in ancient tradition he was a man of indomitable personality, possessing extraordinary talents and powers. Some scholars identify him with a Mesopotamian king who united Assyria and Babylon in the 13th century <span>BC<\/span>. This conflicts with the statement connecting him with Cush the son of Ham and pointing to an association with the south of Egypt where Cush was located (Gn 10:8).<\/p>\n<p>The name and fame of Nimrod have a secure place in Talmudic Judaism and in Islamic tradition. In the former he personifies both rebellion against God and military might in the earth. In rabbinic tradition, the Tower of Babel (Gn 11:1-9) is “the house of Nimrod” where idolatry was practiced and divine homage offered to Nimrod. In Islam, Nimrod persecutes Abraham and has him thrown into a fiery furnace.<\/p>","summary_ro":"NIMROD Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6). The OT references to Nimrod indicate that in ancient tradition he was a man o...","summary_en":"NIMROD Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6). The OT references to Nimrod indicate that in ancient tradition he was a man o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:8","title_en":"Study Note: Geneza 10:8","content_ro":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","content_en":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","summary_ro":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","summary_en":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70603,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:8","title_en":"Study Note: Geneza 10:8","content_ro":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","content_en":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","summary_ro":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","summary_en":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98229,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:8","title_en":"Study Note: Geneza 10:8","content_ro":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","content_en":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","summary_ro":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","summary_en":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:8","title_en":"Study Note: Geneza 10:8","content_ro":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","content_en":"<p><strong>10:8-12<\/strong> Special attention is given to the early history of <em>Babylonia<\/em> and <em>Assyria<\/em>, the Mesopotamian empires that would conquer and exile Israel and Judah.<\/p>","summary_ro":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","summary_en":"10:8-12 Special attention is given to the early history of Babylonia and Assyria, the Mesopotamian empires that would conquer and exile Israel and Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":8398,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cush (Place)","title_en":"Cush (Place)","content_ro":"<h3>CUSH (P<span>lace<\/span>)<\/h3>\n<p>Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east).<\/p>\n<p>The meaning of “Cush” in the book of Genesis, however, is problematic. In the Garden of Eden narrative (Gn 2:13), Cush seems to be located in Mesopotamia, the region of the Tigris and Euphrates rivers (v 14). Perhaps the term there should be equated with Kassite (Cossaean), the usual designation of the Babylonian rulers who held sway in Mesopotamia for about half a millennium down to the 12th century <span>BC<\/span>. The Cush of Genesis 10:6-8, then, could be divided into two locales: Nubia (vv 6-7) and Mesopotamia (vv 9-12). Alternatively, the Cush of Genesis 2:13 and 10:8 could be Kish, the Mesopotamian city that was traditionally the seat of the first Sumerian dynasty after the Flood.<\/p>\n<p>Less uncertainty exists over use of the term “Cushite.” With one possible exception (Nm 12:1), Cushite always refers to people from Nubia, the African Cush.<\/p>\n<p>The first messenger whom Joab, King David’s commander in chief, sent to announce Absalom’s defeat to David was a Cushite (2 Sm 18:21-32). That messenger’s foreign origin is reflected in the fact that he was unaware of a shortcut as well as in his insensitivity to the feelings of David when he gave him the message. The <span>kjv<\/span> transliterates the Hebrew word as a proper name (Cushi), but that rendering is unlikely. Most English versions translate the other occurrences of Cush and Cushite as Ethiopia and Ethiopians.<\/p>\n<p>Moses had a wife who was known as a Cushite (Nm 12:1). In that context it is possible to understand Cushite in several ways: as a person from Nubia—which would make her a second wife, different from Zipporah; as a person from Cushan—making her possibly a Midianite, perhaps identical with Zipporah; or as a reference to her darker skin and foreign origin—possibly but not necessarily a reference to Zipporah.<\/p>\n<p><em>See also<\/em> Cushan; Cushi #1; Ethiopia.<\/p>","content_en":"<h3>CUSH (P<span>lace<\/span>)<\/h3>\n<p>Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east).<\/p>\n<p>The meaning of “Cush” in the book of Genesis, however, is problematic. In the Garden of Eden narrative (Gn 2:13), Cush seems to be located in Mesopotamia, the region of the Tigris and Euphrates rivers (v 14). Perhaps the term there should be equated with Kassite (Cossaean), the usual designation of the Babylonian rulers who held sway in Mesopotamia for about half a millennium down to the 12th century <span>BC<\/span>. The Cush of Genesis 10:6-8, then, could be divided into two locales: Nubia (vv 6-7) and Mesopotamia (vv 9-12). Alternatively, the Cush of Genesis 2:13 and 10:8 could be Kish, the Mesopotamian city that was traditionally the seat of the first Sumerian dynasty after the Flood.<\/p>\n<p>Less uncertainty exists over use of the term “Cushite.” With one possible exception (Nm 12:1), Cushite always refers to people from Nubia, the African Cush.<\/p>\n<p>The first messenger whom Joab, King David’s commander in chief, sent to announce Absalom’s defeat to David was a Cushite (2 Sm 18:21-32). That messenger’s foreign origin is reflected in the fact that he was unaware of a shortcut as well as in his insensitivity to the feelings of David when he gave him the message. The <span>kjv<\/span> transliterates the Hebrew word as a proper name (Cushi), but that rendering is unlikely. Most English versions translate the other occurrences of Cush and Cushite as Ethiopia and Ethiopians.<\/p>\n<p>Moses had a wife who was known as a Cushite (Nm 12:1). In that context it is possible to understand Cushite in several ways: as a person from Nubia—which would make her a second wife, different from Zipporah; as a person from Cushan—making her possibly a Midianite, perhaps identical with Zipporah; or as a reference to her darker skin and foreign origin—possibly but not necessarily a reference to Zipporah.<\/p>\n<p><em>See also<\/em> Cushan; Cushi #1; Ethiopia.<\/p>","summary_ro":"CUSH (Place) Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east). The meaning of “Cush” in the book of Genesis, ho...","summary_en":"CUSH (Place) Egyptian, Akkadian, and Hebrew term broadly referring to the countries of the Upper Nile south of Egypt. In a narrower sense Cush consisted of the territory between the second and fourth cataracts of the Nile, roughly the present northern Sudan (equivalent to ancient Nubia). The OT generally uses the term in that sense. The Greeks called it Ethiopia, which eventually gave its name to modern Ethiopia (farther to the south and east). The meaning of “Cush” in the book of Genesis, ho...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16973,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hunting","title_en":"Hunting","content_ro":"<h3>HUNTING<\/h3>\n<p>Practice of tracking and pursuing animals for food, animal products, or sport—a practice as old as man. In Bible times hunting was practiced all over the biblical world. Genesis 10:9 refers to a certain Nimrod who was “a mighty hunter in the <span>Lord<\/span>’s sight” (<span>nlt<\/span>); this was long before the patriarchs. In earliest human history hunting was an essential means of obtaining food, clothing, and tools, and even when civilization developed, hunting provided supplemental food for an agricultural diet.<\/p>\n<p>In lands surrounding Israel, hunting is well represented in paintings and bas-reliefs. In ancient Egypt, hunting became a sport, and Egyptians hunted for game and birds often with the help of dogs and cats. Wild game was driven by dogs or humans into enclosures or toward pits and traps. Similarly, in Mesopotamia, hunting was widely practiced, as is evident from many bas-reliefs depicting stags and deer caught in nets. In Assyria wild animals, like lions, were commonly hunted. The bas-reliefs of Nineveh provide many fine pictures of the hunter’s skill.<\/p>\n<p>Palestine was a land where hunting was practiced very early. This is clear from the bones of hunted animals found in the excavation of early sites. Certainly by the middle Bronze Age (c. 1800–1500 <span>BC<\/span>), which approximates the patriarchal age, hunting was widely practiced. The reference to Esau as a skillful hunter (Gn 25:27) would be typical of a time when both agricultural and hunting pursuits were followed. The Egyptian “Tale of Sinuhe”, from the 20th century <span>BC<\/span>, mentions hunting with hounds.<\/p>\n<p>The Bible text gives a number of glimpses into the kinds of birds and animals that were hunted. Lists of animals that were “clean” are provided in Deuteronomy 14:4-6. An interesting variety of animals was available to the people of Israel; many were domestic, but there was a variety of wild animals to test the ingenuity of the hunter: the goat, the hare, the gazelle, the roebuck (cf. 1 Kgs 4:23), the wild goat, the ibex, the antelope, and the mountain sheep. In every case the blood of the animal had to be poured out. There was a proverb current in Israel about a slothful man who caught no prey—or if he catches it, doesn’t cook it (Prv 12:27).<\/p>\n<p>Some passages in the OT record the killing of animals in self-protection (Jgs 14:6; 1 Sm 17:34-37; 2 Sm 23:20). Shepherds normally carried a club and a sling to protect their flocks from marauding beasts (1 Sm 17:40; Ps 23:4).<\/p>\n<p>A variety of birds was hunted, as for example, the partridge referred to in 1 Samuel 26:20 (cf. Dt 14:11-18). There are references also to some of the devices used in hunting: bows and arrows (Gn 27:3), clubs (Jb 41:29), sling stones (1 Sm 17:40), nets (Jb 19:6), fowlers’ snares (Ps 91:3), camouflaged pits (Pss 7:15; 35:7; Prv 22:14; 26:27; Is 24:17-18). Of the traps mentioned in the Bible one seems to have been an automatic device (Am 3:5) that would spring up from the ground when an animal touched it (cf. Ps 69:22; Hos 9:8) or when the fowler pulled a cord (Ps 140:5; Jer 5:26). The method of driving animals into a trap seems to be referred to in Jeremiah 16:16 and Ezekiel 19:8.<\/p>","content_en":"<h3>HUNTING<\/h3>\n<p>Practice of tracking and pursuing animals for food, animal products, or sport—a practice as old as man. In Bible times hunting was practiced all over the biblical world. Genesis 10:9 refers to a certain Nimrod who was “a mighty hunter in the <span>Lord<\/span>’s sight” (<span>nlt<\/span>); this was long before the patriarchs. In earliest human history hunting was an essential means of obtaining food, clothing, and tools, and even when civilization developed, hunting provided supplemental food for an agricultural diet.<\/p>\n<p>In lands surrounding Israel, hunting is well represented in paintings and bas-reliefs. In ancient Egypt, hunting became a sport, and Egyptians hunted for game and birds often with the help of dogs and cats. Wild game was driven by dogs or humans into enclosures or toward pits and traps. Similarly, in Mesopotamia, hunting was widely practiced, as is evident from many bas-reliefs depicting stags and deer caught in nets. In Assyria wild animals, like lions, were commonly hunted. The bas-reliefs of Nineveh provide many fine pictures of the hunter’s skill.<\/p>\n<p>Palestine was a land where hunting was practiced very early. This is clear from the bones of hunted animals found in the excavation of early sites. Certainly by the middle Bronze Age (c. 1800–1500 <span>BC<\/span>), which approximates the patriarchal age, hunting was widely practiced. The reference to Esau as a skillful hunter (Gn 25:27) would be typical of a time when both agricultural and hunting pursuits were followed. The Egyptian “Tale of Sinuhe”, from the 20th century <span>BC<\/span>, mentions hunting with hounds.<\/p>\n<p>The Bible text gives a number of glimpses into the kinds of birds and animals that were hunted. Lists of animals that were “clean” are provided in Deuteronomy 14:4-6. An interesting variety of animals was available to the people of Israel; many were domestic, but there was a variety of wild animals to test the ingenuity of the hunter: the goat, the hare, the gazelle, the roebuck (cf. 1 Kgs 4:23), the wild goat, the ibex, the antelope, and the mountain sheep. In every case the blood of the animal had to be poured out. There was a proverb current in Israel about a slothful man who caught no prey—or if he catches it, doesn’t cook it (Prv 12:27).<\/p>\n<p>Some passages in the OT record the killing of animals in self-protection (Jgs 14:6; 1 Sm 17:34-37; 2 Sm 23:20). Shepherds normally carried a club and a sling to protect their flocks from marauding beasts (1 Sm 17:40; Ps 23:4).<\/p>\n<p>A variety of birds was hunted, as for example, the partridge referred to in 1 Samuel 26:20 (cf. Dt 14:11-18). There are references also to some of the devices used in hunting: bows and arrows (Gn 27:3), clubs (Jb 41:29), sling stones (1 Sm 17:40), nets (Jb 19:6), fowlers’ snares (Ps 91:3), camouflaged pits (Pss 7:15; 35:7; Prv 22:14; 26:27; Is 24:17-18). Of the traps mentioned in the Bible one seems to have been an automatic device (Am 3:5) that would spring up from the ground when an animal touched it (cf. Ps 69:22; Hos 9:8) or when the fowler pulled a cord (Ps 140:5; Jer 5:26). The method of driving animals into a trap seems to be referred to in Jeremiah 16:16 and Ezekiel 19:8.<\/p>","summary_ro":"HUNTING Practice of tracking and pursuing animals for food, animal products, or sport—a practice as old as man. In Bible times hunting was practiced all over the biblical world. Genesis 10:9 refers to a certain Nimrod who was “a mighty hunter in the Lord’s sight” (nlt); this was long before the patriarchs. In earliest human history hunting was an essential means of obtaining food, clothing, and tools, and even when civilization developed, hunting provided supplemental food for an agricultural...","summary_en":"HUNTING Practice of tracking and pursuing animals for food, animal products, or sport—a practice as old as man. In Bible times hunting was practiced all over the biblical world. Genesis 10:9 refers to a certain Nimrod who was “a mighty hunter in the Lord’s sight” (nlt); this was long before the patriarchs. In earliest human history hunting was an essential means of obtaining food, clothing, and tools, and even when civilization developed, hunting provided supplemental food for an agricultural...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:9","title_en":"Study Note: Geneza 10:9","content_ro":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","content_en":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","summary_ro":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","summary_en":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:9","title_en":"Study Note: Geneza 10:9","content_ro":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","content_en":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","summary_ro":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","summary_en":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:9","title_en":"Study Note: Geneza 10:9","content_ro":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","content_en":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","summary_ro":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","summary_en":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:9","title_en":"Study Note: Geneza 10:9","content_ro":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","content_en":"<p><strong>10:9<\/strong> <em>Nimrod<\/em> attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • <em>the greatest hunter in the world:<\/em> Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.<\/p>","summary_ro":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","summary_en":"10:9 Nimrod attained great fame by conquest and terror; his empire extended from Babylonia in the south to Assyria in the north (10:10-12). • the greatest hunter in the world: Assyrian monarchs glorified their own power, often depicting themselves as valiant hunter-conquerors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":318,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Accad*","title_en":"Accad*","content_ro":"<h3>ACCAD*<\/h3>\n<p>One of the three cities (Babel, Erech, and Accad, <span>rsv<\/span>) in the plains between the Tigris and Euphrates Rivers said to have been founded by Nimrod (Gn 10:10). “Akkadian” (from Accad) has become a general designation for the Semitic language of Mesopotamia from the days of Sargon (c. 2360 <span>BC<\/span>) through Assyrian and Babylonian times.<\/p>","content_en":"<h3>ACCAD*<\/h3>\n<p>One of the three cities (Babel, Erech, and Accad, <span>rsv<\/span>) in the plains between the Tigris and Euphrates Rivers said to have been founded by Nimrod (Gn 10:10). “Akkadian” (from Accad) has become a general designation for the Semitic language of Mesopotamia from the days of Sargon (c. 2360 <span>BC<\/span>) through Assyrian and Babylonian times.<\/p>","summary_ro":"ACCAD* One of the three cities (Babel, Erech, and Accad, rsv) in the plains between the Tigris and Euphrates Rivers said to have been founded by Nimrod (Gn 10:10). “Akkadian” (from Accad) has become a general designation for the Semitic language of Mesopotamia from the days of Sargon (c. 2360 BC) through Assyrian and Babylonian times.","summary_en":"ACCAD* One of the three cities (Babel, Erech, and Accad, rsv) in the plains between the Tigris and Euphrates Rivers said to have been founded by Nimrod (Gn 10:10). “Akkadian” (from Accad) has become a general designation for the Semitic language of Mesopotamia from the days of Sargon (c. 2360 BC) through Assyrian and Babylonian times.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3441,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Babel","title_en":"Babel","content_ro":"<h3>BABEL<\/h3>\n<p>Translation of a Hebrew word in Genesis 10:10 and 11:9. Elsewhere it is translated “Babylonia” or “Babylon” (see 2 Kgs 17:24). The rendering “Babel” in the Genesis passages is intended to relate the name to the early cultural setting reflected by Genesis 11:1-9, especially to the attempt to build a “tower.” The translation “Babel” is also intended to associate the Tower of Babel incident with the popular understanding that Babel is derived from a root meaning “to confuse” (v 9).<\/p>\n<p>Archaeological excavations have provided information about the building of towers for temples called ziggurats. The excavation of a number of such towers has made it clear they were structures consisting of several platforms, each of lesser dimensions than the one immediately below it. The top platform served as the location for a small temple dedicated to the particular deity of the builder or of the city in which it was built.<\/p>\n<p>The first ziggurat at Babylon was built by Shar-kali-sharri, king of Akkad in the latter part of the 23d century <span>BC<\/span>. Archaeologists understand that this ziggurat was destroyed and rebuilt several times across the centuries. It apparently lay in ruins from sometime around 2000 <span>BC<\/span> to around 1830 <span>BC<\/span>, at which time a forebear of Hammurabi (1728–1636 <span>BC<\/span>) founded or rebuilt the city named Bab-ilu, or Babel.<\/p>\n<p>The Babylonian Creation Epic gives details concerning the construction of a “celestial city” as the proper abode of Marduk. It was with this theological understanding that the name Babel, “gate of god,” was a significant term. Other terminology associated with the temple built for Marduk and with the ziggurat suggests that Babel, for the early Babylonians, was the on-earth entrance into the heavenly or celestial realm.<\/p>\n<p>Jewish and Arab traditions associate the Tower of Babel of Genesis with a large temple ruin dedicated originally to Nabu in the city of Borsippa, or Birs-Nimrod.<\/p>\n<p><em>See also<\/em> Babylon, Babylonia.<\/p>","content_en":"<h3>BABEL<\/h3>\n<p>Translation of a Hebrew word in Genesis 10:10 and 11:9. Elsewhere it is translated “Babylonia” or “Babylon” (see 2 Kgs 17:24). The rendering “Babel” in the Genesis passages is intended to relate the name to the early cultural setting reflected by Genesis 11:1-9, especially to the attempt to build a “tower.” The translation “Babel” is also intended to associate the Tower of Babel incident with the popular understanding that Babel is derived from a root meaning “to confuse” (v 9).<\/p>\n<p>Archaeological excavations have provided information about the building of towers for temples called ziggurats. The excavation of a number of such towers has made it clear they were structures consisting of several platforms, each of lesser dimensions than the one immediately below it. The top platform served as the location for a small temple dedicated to the particular deity of the builder or of the city in which it was built.<\/p>\n<p>The first ziggurat at Babylon was built by Shar-kali-sharri, king of Akkad in the latter part of the 23d century <span>BC<\/span>. Archaeologists understand that this ziggurat was destroyed and rebuilt several times across the centuries. It apparently lay in ruins from sometime around 2000 <span>BC<\/span> to around 1830 <span>BC<\/span>, at which time a forebear of Hammurabi (1728–1636 <span>BC<\/span>) founded or rebuilt the city named Bab-ilu, or Babel.<\/p>\n<p>The Babylonian Creation Epic gives details concerning the construction of a “celestial city” as the proper abode of Marduk. It was with this theological understanding that the name Babel, “gate of god,” was a significant term. Other terminology associated with the temple built for Marduk and with the ziggurat suggests that Babel, for the early Babylonians, was the on-earth entrance into the heavenly or celestial realm.<\/p>\n<p>Jewish and Arab traditions associate the Tower of Babel of Genesis with a large temple ruin dedicated originally to Nabu in the city of Borsippa, or Birs-Nimrod.<\/p>\n<p><em>See also<\/em> Babylon, Babylonia.<\/p>","summary_ro":"BABEL Translation of a Hebrew word in Genesis 10:10 and 11:9. Elsewhere it is translated “Babylonia” or “Babylon” (see 2 Kgs 17:24). The rendering “Babel” in the Genesis passages is intended to relate the name to the early cultural setting reflected by Genesis 11:1-9, especially to the attempt to build a “tower.” The translation “Babel” is also intended to associate the Tower of Babel incident with the popular understanding that Babel is derived from a root meaning “to confuse” (v 9). Archaeo...","summary_en":"BABEL Translation of a Hebrew word in Genesis 10:10 and 11:9. Elsewhere it is translated “Babylonia” or “Babylon” (see 2 Kgs 17:24). The rendering “Babel” in the Genesis passages is intended to relate the name to the early cultural setting reflected by Genesis 11:1-9, especially to the attempt to build a “tower.” The translation “Babel” is also intended to associate the Tower of Babel incident with the popular understanding that Babel is derived from a root meaning “to confuse” (v 9). Archaeo...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6012,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Calneh","title_en":"Calneh","content_ro":"<h3>CALNEH<\/h3>\n<li>1. City in Babylon (Gn 10:10).<\/li>\n<li>2. City identified as Kullani (Kullan Koy), about 20 miles (32.2 kilometers) north of Aleppo in northern Syria. This northern identification is hinted at in Isaiah 10:9, where Calno is associated with Carchemish, some 50 miles (80.5 kilometers) to the northeast, as well as in the context of Amos 6:2 (note the north-to-south progression—Calneh, Hamath, Gath). Canneh in Ezekiel 27:23 seems to refer to the same general location and is perhaps to be linked with Calneh. Kullani was captured by Tiglath-pileser II, king of Assyria, about 741 <span>BC<\/span>.<\/li>","content_en":"<h3>CALNEH<\/h3>\n<li>1. City in Babylon (Gn 10:10).<\/li>\n<li>2. City identified as Kullani (Kullan Koy), about 20 miles (32.2 kilometers) north of Aleppo in northern Syria. This northern identification is hinted at in Isaiah 10:9, where Calno is associated with Carchemish, some 50 miles (80.5 kilometers) to the northeast, as well as in the context of Amos 6:2 (note the north-to-south progression—Calneh, Hamath, Gath). Canneh in Ezekiel 27:23 seems to refer to the same general location and is perhaps to be linked with Calneh. Kullani was captured by Tiglath-pileser II, king of Assyria, about 741 <span>BC<\/span>.<\/li>","summary_ro":"CALNEH 1. City in Babylon (Gn 10:10). 2. City identified as Kullani (Kullan Koy), about 20 miles (32.2 kilometers) north of Aleppo in northern Syria. This northern identification is hinted at in Isaiah 10:9, where Calno is associated with Carchemish, some 50 miles (80.5 kilometers) to the northeast, as well as in the context of Amos 6:2 (note the north-to-south progression—Calneh, Hamath, Gath). Canneh in Ezekiel 27:23 seems to refer to the same general location and is perhaps to be linked wi...","summary_en":"CALNEH 1. City in Babylon (Gn 10:10). 2. City identified as Kullani (Kullan Koy), about 20 miles (32.2 kilometers) north of Aleppo in northern Syria. This northern identification is hinted at in Isaiah 10:9, where Calno is associated with Carchemish, some 50 miles (80.5 kilometers) to the northeast, as well as in the context of Amos 6:2 (note the north-to-south progression—Calneh, Hamath, Gath). Canneh in Ezekiel 27:23 seems to refer to the same general location and is perhaps to be linked wi...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11038,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Erech","title_en":"Erech","content_ro":"<h3>ERECH<\/h3>\n<p>Important Sumerian city, located at what is now called Warka near the Euphrates River, 40 miles (64.4 kilometers) northwest of Ur and 160 miles (257.4 kilometers) south of Baghdad. Genesis 10:10 refers to Erech as the second of four cities founded by Nimrod. Partial excavations have uncovered the city walls (6 miles, or 9.7 kilometers, in circumference), canals, and the remains of elegant buildings with fluted walls decorated with colored cones and inscriptions. Two ziggurats are among the oldest ever discovered, and several temples date back to the late fourth or early third millennium <span>BC<\/span>. The use of clay cylinder seals began in Erech, and from the same period have come hundreds of pictographic inscriptions.<\/p>\n<p>Ancient inscriptions indicate that Erech and its surroundings were regarded as extremely beautiful and fertile. Its religious pantheon centered on the aggressive goddess of love, Inanna, who was supposed to have brought to Erech the “divine laws” to which it owed its greatness. She helped Erech to subjugate its enemies and married King Dumuzi to ensure the fertility and prosperity of Sumer. Dumuzi, in turn, was identified with Tammuz, the fertility god widely worshiped in Mesopotamia and Palestine.<\/p>\n<p>Among Erech’s rulers in the third millennium was Gilgamesh, hero of the great Akkadian epic. From the time of Hammurabi, Erech became part of Babylonia, and it continued to flourish until after 300 <span>BC<\/span>. Ezra 4:9 refers to “Archevites” (<span>kjv<\/span>), or men of Arku, the Assyrian name from which the Hebrew “Erech” is derived. Strabo, Ptolemy, and Pliny mention its renown as a center of learning, chiefly astronomical.<\/p>","content_en":"<h3>ERECH<\/h3>\n<p>Important Sumerian city, located at what is now called Warka near the Euphrates River, 40 miles (64.4 kilometers) northwest of Ur and 160 miles (257.4 kilometers) south of Baghdad. Genesis 10:10 refers to Erech as the second of four cities founded by Nimrod. Partial excavations have uncovered the city walls (6 miles, or 9.7 kilometers, in circumference), canals, and the remains of elegant buildings with fluted walls decorated with colored cones and inscriptions. Two ziggurats are among the oldest ever discovered, and several temples date back to the late fourth or early third millennium <span>BC<\/span>. The use of clay cylinder seals began in Erech, and from the same period have come hundreds of pictographic inscriptions.<\/p>\n<p>Ancient inscriptions indicate that Erech and its surroundings were regarded as extremely beautiful and fertile. Its religious pantheon centered on the aggressive goddess of love, Inanna, who was supposed to have brought to Erech the “divine laws” to which it owed its greatness. She helped Erech to subjugate its enemies and married King Dumuzi to ensure the fertility and prosperity of Sumer. Dumuzi, in turn, was identified with Tammuz, the fertility god widely worshiped in Mesopotamia and Palestine.<\/p>\n<p>Among Erech’s rulers in the third millennium was Gilgamesh, hero of the great Akkadian epic. From the time of Hammurabi, Erech became part of Babylonia, and it continued to flourish until after 300 <span>BC<\/span>. Ezra 4:9 refers to “Archevites” (<span>kjv<\/span>), or men of Arku, the Assyrian name from which the Hebrew “Erech” is derived. Strabo, Ptolemy, and Pliny mention its renown as a center of learning, chiefly astronomical.<\/p>","summary_ro":"ERECH Important Sumerian city, located at what is now called Warka near the Euphrates River, 40 miles (64.4 kilometers) northwest of Ur and 160 miles (257.4 kilometers) south of Baghdad. Genesis 10:10 refers to Erech as the second of four cities founded by Nimrod. Partial excavations have uncovered the city walls (6 miles, or 9.7 kilometers, in circumference), canals, and the remains of elegant buildings with fluted walls decorated with colored cones and inscriptions. Two ziggurats are among ...","summary_en":"ERECH Important Sumerian city, located at what is now called Warka near the Euphrates River, 40 miles (64.4 kilometers) northwest of Ur and 160 miles (257.4 kilometers) south of Baghdad. Genesis 10:10 refers to Erech as the second of four cities founded by Nimrod. Partial excavations have uncovered the city walls (6 miles, or 9.7 kilometers, in circumference), canals, and the remains of elegant buildings with fluted walls decorated with colored cones and inscriptions. Two ziggurats are among ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35150,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shinar*","title_en":"Shinar*","content_ro":"<h3>SHINAR*<\/h3>\n<p>Name for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, <span>nlt<\/span> mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connection with the Tower of Babel. In Genesis 14:1 and 9, we read about Amraphel, “king of Shinar,” who was part of an eastern league in war with Abraham and the residents of Transjordan. Shinar’s identification with a district of Babylon becomes clear in Israel’s exile. Shinar is the destination of Nebuchadnezzar’s new subjects (Dn 1:2) and the place of Israel’s later rescue (Is 11:11; cf. Zec 5:11).<\/p>\n<p><em>See also<\/em> Babylon, Babylonia.<\/p>","content_en":"<h3>SHINAR*<\/h3>\n<p>Name for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, <span>nlt<\/span> mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connection with the Tower of Babel. In Genesis 14:1 and 9, we read about Amraphel, “king of Shinar,” who was part of an eastern league in war with Abraham and the residents of Transjordan. Shinar’s identification with a district of Babylon becomes clear in Israel’s exile. Shinar is the destination of Nebuchadnezzar’s new subjects (Dn 1:2) and the place of Israel’s later rescue (Is 11:11; cf. Zec 5:11).<\/p>\n<p><em>See also<\/em> Babylon, Babylonia.<\/p>","summary_ro":"SHINAR* Name for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, nlt mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connecti...","summary_en":"SHINAR* Name for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, nlt mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connecti...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42979,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:10","title_en":"Study Note: Geneza 10:10","content_ro":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","content_en":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","summary_ro":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","summary_en":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70605,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:10","title_en":"Study Note: Geneza 10:10","content_ro":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","content_en":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","summary_ro":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","summary_en":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98231,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:10","title_en":"Study Note: Geneza 10:10","content_ro":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","content_en":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","summary_ro":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","summary_en":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125857,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:10","title_en":"Study Note: Geneza 10:10","content_ro":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","content_en":"<p><strong>10:10-12<\/strong> <em>Babylonia<\/em> is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This <em>kingdom<\/em> eventually reached into northern Mesopotamia (<em>Assyria<\/em>). • Of the cities mentioned, <em>Babylon<\/em> is most important because of its role in building the Tower of Babel (see 11:4 and study note). • <em>Erech<\/em> was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • <em>Akkad<\/em> was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 <span>BC<\/span>). • The location of <em>Calneh<\/em> is uncertain, though it is presumably one of Nimrod’s cities located north of Aram-naharaim in southern Mesopotamia (cp. Amos 6:2). • <em>building . . . Nineveh:<\/em> Like Cain, Nimrod built cities (see Gen 4:17 and comments). Nineveh was an ancient Assyrian city on the east bank of the Tigris River in northern Iraq. • <em>Rehoboth-ir<\/em> was a daughter-city of Nineveh or was located nearby. • <em>Calah<\/em> is modern Tell Nimrud, south of Nineveh. • <em>Resen<\/em> is possibly modern Selamiyeh, northwest of Tell Nimrud.<\/p>","summary_ro":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","summary_en":"10:10-12 Babylonia is the area surrounding the Tigris and Euphrates in southern Mesopotamia. This kingdom eventually reached into northern Mesopotamia (Assyria). • Of the cities mentioned, Babylon is most important because of its role in building the Tower of Babel (see 11:4 and study note). • Erech was ancient Uruk and is now Warka in southern Iraq (see Ezra 4:9-10). • Akkad was the ancient Agade north of Babylon, home of the famous ruler Sargon (2370–2295 BC). • The location of Calneh is un...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":3062,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asshur","title_en":"Asshur","content_ro":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","content_en":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","summary_ro":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","summary_en":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3085,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Assyrians Assyria","title_en":"Assyrians Assyria","content_ro":"<h3>ASSYRIA, ASSYRIANS<\/h3>\n<p>Ancient empire considered the symbol of terror and tyranny in the Near East for more than three centuries. Assyria received its name from the tiny city-state Asshur, on the western bank of the Tigris River in northern Mesopotamia (modern Iraq). The city was the seat of worship of the sun god Asshur (also spelled Ashur). The Hebrew name occurs frequently in the Bible and is translated Assyria (Gn 2:14), Assur (Ezr 4:2; Ps 83:8), or left as Asshur (Gn 10:11, <span>kjv<\/span>). The form of the name comes originally from the Akkadian language.<\/p>\n<p>Originally, Assyria was a small district in northern Mesopotamia, lying in a rough triangle between the Tigris River and the Upper Zab, a tributary of the Tigris. Eventually Assyria gained control of northern Syria, securing an outlet to the Mediterranean Sea, and took possession of the fertile Mesopotamian plain, extending Assyrian domain over all of Babylonia to the Persian Gulf.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Before the Eighth Century <span>BC<\/span><\/h5>\n<p>By the end of the third millennium <span>BC<\/span>, the Sumerians were trading with Assyria and influencing its people culturally. Periodically Sumerian kings would claim political control over Assyria. Sargon of Agade (c. 2350 <span>BC<\/span>) brought Assyria within the sphere of his political and commercial activities, and when the Amorites overthrew the third dynasty of Ur and established their own states, one of them incorporated Assyria into its territory. During the period of Hammurabi, one of the last great kings of the first Babylonian dynasty (c. 2360–1600 <span>BC<\/span>), the Assyrians supplied building materials and other goods for the Babylonian kingdom.<\/p>\n<p>Trade between Asshur and the Assyrian colony of Kanish in Anatolia began at a very early time in Assyrian history. Goods were transported by caravans of up to 200 donkeys at a time. The wealth pouring in from such a trade put Assyria in a very strong position economically.<\/p>\n<p>The early phase of Assyrian commercial development was followed by a long period of decline, culminating in the 15th century <span>BC<\/span>. At that time Assyria was reduced to a state of vassalage by a non-Semitic people, the Hurrians (biblical Horites) of the state of Mitanni. In the 14th century another non-Semitic people, the Hittites, overthrew the power of Mitanni. Assyria was gradually able to rise again and assume the role of a great power in the ancient Near East, largely through the policies of a shrewd prince, Asshur-uballit. His reign marked the beginning of a long process by which Assyria ultimately rose to supremacy.<\/p>\n<p>Enlil-nirari (1329–1320 <span>BC<\/span>), son and successor of Asshur-uballit, attacked Babylon and defeated Kurigalzu II, the Kassite king of Babylon (1345–1324 <span>BC<\/span>). Adad-nirari I (1307–1275 <span>BC<\/span>) extended Assyria’s influence by winning victories over the Kassites in Babylonia. He also added territory to the northwest.<\/p>\n<p>The period of consolidation and expansion in the first Assyrian Empire culminated in the capture of Babylon by Tukulti-ninurta I (1244–1208 <span>BC<\/span>), which for the first time placed Babylon under Assyrian rule. After that climax, however, Assyrian power declined.<\/p>\n<p>The three centuries from about 1200 to 900 <span>BC<\/span> were marked by movements of different peoples such as the Greeks, Philistines, Arameans, and Hebrews. Under pressure of people migrating from Europe, the Hittite Empire, which formerly had given political stability to Asia Minor and protected the trade routes, crumbled rapidly. By 1200 <span>BC<\/span> it fell to attacks by the Sea Peoples from the Greek mainland.<\/p>\n<p>During the tenth century <span>BC<\/span>, Assyria began to make a slow recovery. In the reign of Adad-nirari II (911–891 <span>BC<\/span>), Assyria again launched upon a period of conspicuous economic and military expansion. For the next 60 years Assyrian kings followed a consistent policy of consolidating the work of Adad-nirari II. Ashurnasirpal II (885–860 <span>BC<\/span>) is considered the first great monarch of that new era in Assyrian history. He possessed all the qualities and defects of his successors to the extreme. He had the ambition, energy, courage, vanity, and magnificence of a ruthless, indefatigable empire builder. Ashurnasirpal’s first activities were directed to the mountain area to the east, where he extended Assyria’s control among the mountain people. In the west he subdued the Arameans with characteristic cruelty and did likewise in Asia Minor.<\/p>\n<p>Shalmaneser III is well known to historians of the biblical world for the battle of Qarqar (853 <span>BC<\/span>), considered the most fully documented event from the ancient world. He launched an invasion of Syria that was met by a coalition led by Ben-hadad of Damascus and supported by King Ahab of Israel and several other states. Since Shalmaneser was unable to rout the 60,000 troops opposing him, it was many years before the Assyrians were able to conquer Damascus and Samaria. King Jehu of Israel (841–814 <span>BC<\/span>), who later chose to pay tribute rather than fight, is represented, perhaps by an envoy, on the Black Obelisk of Shalmaneser III, excavated at Shalmaneser’s capital city, Calah (now called Nimrud). Jehu is depicted as kissing the ground at the Assyrian monarch’s feet and offering a tribute of silver, gold, and lead vessels.<\/p>\n<p>Toward the end of his reign Shalmaneser had to put down a rebellion by some of the principal Assyrian cities. He was succeeded by his heir, Shamshi-adad V (823–811 <span>BC<\/span>). Shamshi-adad’s son Adad-nirari III (810–782 <span>BC<\/span>) built a new palace at Calah and attacked King Hazael of Damascus (Syria) in 804 <span>BC<\/span>. Assyrian pressure on the Syrians undoubtedly was a relief to Israel, which had been oppressed by Hazael (2 Kgs 13:22-25).<\/p>\n<h5>From the Eighth Century to the Battle of Carchemish (605 <span>BC<\/span>)<\/h5>\n<p>Beginning about 800 <span>BC<\/span> the influence of Urartu (Ararat) began to expand, especially in north Syria, at the expense of Assyria. The next half century saw a drastic decline in Assyria’s fortunes. In 746 <span>BC<\/span>, during a revolt in the city of Calah, the entire royal family was murdered.<\/p>\n<p>The final phase of Assyrian power was instituted by the usurper Tiglath-pileser III (745–727 <span>BC<\/span>), known also by his adopted Babylonian throne-name Pul (2 Kgs 15:19; 1 Chr 5:26). His reign began the process by which Assyria recovered and consolidated control of all its territories and established itself firmly as the dominant military and economic power in the Near East. Tiglath-pileser first secured control of the mountain passes in the north in order to eliminate the threat of invasion from that direction. Next he subjected Syria and Palestine in the west and took control of the road to Egypt and the Mediterranean Sea. Finally, through diplomacy, he gained the throne of Babylonia also. Under the name of Pul he governed Babylonia, creating the remarkable situation of two crowns united in one ruler bearing two different names. His political prudence was not usually found in the ruthless Assyrian monarchs.<\/p>\n<p>From the year 743 <span>BC<\/span> Tiglath-pileser III waged a number of campaigns in Syria and Palestine. King Menahem of Israel (752–742 <span>BC<\/span>) paid him tribute (2 Kgs 15:19-20), as did Tyre, Byblos, and Damascus. In 738 he subjugated the north central state of Hamath. Responding to an appeal from King Ahaz of Judah (735–715 <span>BC<\/span>) to help resist the pressures of a proposed anti-Assyrian coalition, Tiglath-pileser conquered Damascus in 732 and Samaria, capital of the northern kingdom of Israel, a decade later. On both occasions deportations of people to Assyria took place. The fall of Samaria in 722 <span>BC<\/span> marked the end of the kingdom of Israel.<\/p>\n<p>Sargon II (722–705 <span>BC<\/span>) claimed to be the Assyrian ruler who captured Samaria, but the biblical record attributed the capture to Shalmaneser (2 Kgs 17:2-6). To the policy of deportation, Sargon and his successors added that of colonization. To replace the peoples carried into captivity, these Assyrian kings brought tribes from Babylonia, Elam, Syria, and Arabia and settled them in Samaria and surrounding territory. The new arrivals intermingled with the indigenous people remaining in the land after the deportation and became the Samaritans.<\/p>\n<p>After 10 years of warfare against his enemies to the west in Syria and Asia Minor, and to the north in Urartu, Sargon concentrated his efforts on Babylonia. He chased Merodach-baladan II (721–710 <span>BC<\/span>; cf. 2 Kgs 20:12-19; Is 39:1) to Elam and made himself king of Babylon in 709. He started building a new capital city for himself, Dur-Sharrukin (Khorsabad) near Nineveh but was killed in battle before it was finished.<\/p>\n<p>Sargon was succeeded by his son Sennacherib (705–681 <span>BC<\/span>), who was occupied throughout his reign in a series of bitter wars. He is especially known in biblical studies for his campaign against Judah and siege of Jerusalem during the reign of King Hezekiah (715–686 <span>BC<\/span>) and the ministry of the prophet Isaiah (2 Kgs 18:13–19:37; Is 36–37). It was during that crisis that the celebrated Siloam Tunnel was constructed to bring water into the beleaguered capital from the spring of Gihon, outside the city wall, to the pool of Siloam (2 Kgs 20:20).<\/p>\n<p>Sennacherib was murdered in 681 <span>BC<\/span> and was succeeded by Esarhaddon, who tried unsuccessfully to establish Assyrian control over Egypt. Esarhaddon was succeeded by Ashurbanipal (669–626? <span>BC<\/span>), who managed to capture No-amon (Thebes), thereby realizing the greatest victory in Assyrian history (cf. Na 3:3-10). Ashurbanipal established a great library in Nineveh, which was excavated in 1860. Many tablets made of the finest clay and ranging in size from 1 to 15 inches (2.5 to 38 centimeters) were found, containing a vast selection of Akkadian material. Some of the tablets contain historical records; others, astronomical reports, mathematical calculations, and private or public letters. A considerable part of the collection deals with astrology and medicine. Many of the tablets contain prayers, incantations, psalms, and religious texts in general. A copy of the Babylonian account of creation was also found. This library is now one of the principal treasures of the British Museum in London.<\/p>\n<p>Very little is known about Ashurbanipal’s reign after 639 <span>BC<\/span> since his annals do not extend beyond that year. However, some information on events of his last 13 years can be gleaned from allusions in state correspondence, commercial documents, and prayers addressed to the gods. Evidently the situation in Assyria was becoming increasingly serious, and when Ashurbanipal died in 626 his empire declined quickly.<\/p>\n<p>The Medes had entered the Assyrian annals during the reign of Esarhaddon, when they still consisted of a large number of associated but separate tribes. Later those tribes began to be welded into a single kingdom. Herodotus states that Phraortes, their king, attacked Assyria but lost his life on the battlefield and was succeeded by his son Cyaxeres.<\/p>\n<p>The year 626 <span>BC<\/span> marked several important events in the ancient world. Nabopolassar, a Chaldean prince, became king of Babylon (626–605 <span>BC<\/span>) toward the end of that year. An alliance between the Medes and Nabopolassar was concluded, and from that time on, the success of Nabopolassar against Assyria was almost inevitable. By the year 617 <span>BC<\/span> he had cleared Babylonia of all Assyrian garrisons. He then marched up the Euphrates to the Aramean districts that had been part of the Assyrian Empire for two and a half centuries. The plan was for Nabopolassar to attack Nineveh from the west and the Medes to attack it at the same time from the east; however, the combined forces of the Assyrians and Egyptians, now allies, compelled Nabopolassar to withdraw to Babylon.<\/p>\n<p>In 614 <span>BC<\/span> the Medes carried out a massive attack on Assyria. Although Nineveh was too strong to yield to the attack, the Medes captured some of the neighboring cities, including Asshur, the ancient capital. At that point Nabopolassar arrived with the Babylonian forces. He met Cyaxeres at Asshur, and they established mutual friendship and peace. Their alliance was later confirmed by the marriage of Nebuchadnezzar, Nabopolassar’s son, to Amytis, daughter of Cyaxeres. In 612 <span>BC<\/span> their combined forces launched a final assault against Nineveh, and after three months of siege the mighty city fell (Na 1:8).<\/p>\n<p>Despite the loss of their capital, a weakened Assyrian kingdom survived for three more years. The Assyrian troops who could escape from Nineveh fled westward to Haran, where an Assyrian prince, Asshur-uballit, was made king and sought Egypt’s help to restore the kingship of Assyria. Necho II (609–593 <span>BC<\/span>), known in the Bible as Neco, responded and set off with his Egyptian troops to Haran to fight against the Babylonians, who by now had annihilated Assyria. King Josiah of Judah (640–609 <span>BC<\/span>), who evidently considered himself a vassal of Assyria’s heir, Neo-Babylonia, marched to oppose the Egyptian advance and was mortally wounded by an arrow on the battlefield of Megiddo (2 Kgs 23:29-30; 2 Chr 35:20-24).<\/p>\n<p>When Nabopolassar and his allies attacked Haran in 610 <span>BC<\/span>, Asshur-uballit did not attempt to defend it but fled southwest to await Necho and his troops. The joint forces of the Egyptians and the Assyrians returned to mount an assault upon Haran with some initial success. But Nabopolassar’s army compelled the Assyrian-Egyptian forces to abandon the siege and withdraw to Carchemish (present-day Jarablus). There, under the leadership of Nebuchadnezzar, the Babylonians made a direct attack on the powerful army. The resultant carnage on both sides was graphically depicted by the prophet Jeremiah (46:1-12). Nebuchadnezzar emerged victorious in the battle of Carchemish (605 <span>BC<\/span>). However, because of the death of his father, he did not pursue his victory but returned to Babylon to assume the throne.<\/p>\n<p>There is a tradition in the Assyrian Christian church that after the collapse of the Assyrian Empire under the onslaught of the Medes and Neo-Babylonians, a remnant of the Assyrian people—chiefly princes, noblemen, and warriors—took refuge in the mountains of Kurdistan. There they built a number of armed fortresses. Alexander the Great (336–323 <span>BC<\/span>), his successors, and the Roman legions made no attempt to conquer these tribes. Trajan (<span>AD<\/span> 98–117) marched at the head of the Roman armies through Armenia, touching the northern region of Kurdistan, on his way to Persia. It is asserted that the wise men, or magi, who visited the newly born king in Bethlehem, the baby Jesus, came from Edessa. According to this tradition, the magi, on returning from Bethlehem, proclaimed the amazing things they had heard and seen on their visit to the king. A Christian church was founded among the Assyrians that has survived throughout the centuries.<\/p>\n<p>The region that was Assyria, including all of Mesopotamia, is within present-day Iraq, an Arabic-speaking country predominantly Muslim in religion.<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second; Mesopotamia.<\/p>","content_en":"<h3>ASSYRIA, ASSYRIANS<\/h3>\n<p>Ancient empire considered the symbol of terror and tyranny in the Near East for more than three centuries. Assyria received its name from the tiny city-state Asshur, on the western bank of the Tigris River in northern Mesopotamia (modern Iraq). The city was the seat of worship of the sun god Asshur (also spelled Ashur). The Hebrew name occurs frequently in the Bible and is translated Assyria (Gn 2:14), Assur (Ezr 4:2; Ps 83:8), or left as Asshur (Gn 10:11, <span>kjv<\/span>). The form of the name comes originally from the Akkadian language.<\/p>\n<p>Originally, Assyria was a small district in northern Mesopotamia, lying in a rough triangle between the Tigris River and the Upper Zab, a tributary of the Tigris. Eventually Assyria gained control of northern Syria, securing an outlet to the Mediterranean Sea, and took possession of the fertile Mesopotamian plain, extending Assyrian domain over all of Babylonia to the Persian Gulf.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Before the Eighth Century <span>BC<\/span><\/h5>\n<p>By the end of the third millennium <span>BC<\/span>, the Sumerians were trading with Assyria and influencing its people culturally. Periodically Sumerian kings would claim political control over Assyria. Sargon of Agade (c. 2350 <span>BC<\/span>) brought Assyria within the sphere of his political and commercial activities, and when the Amorites overthrew the third dynasty of Ur and established their own states, one of them incorporated Assyria into its territory. During the period of Hammurabi, one of the last great kings of the first Babylonian dynasty (c. 2360–1600 <span>BC<\/span>), the Assyrians supplied building materials and other goods for the Babylonian kingdom.<\/p>\n<p>Trade between Asshur and the Assyrian colony of Kanish in Anatolia began at a very early time in Assyrian history. Goods were transported by caravans of up to 200 donkeys at a time. The wealth pouring in from such a trade put Assyria in a very strong position economically.<\/p>\n<p>The early phase of Assyrian commercial development was followed by a long period of decline, culminating in the 15th century <span>BC<\/span>. At that time Assyria was reduced to a state of vassalage by a non-Semitic people, the Hurrians (biblical Horites) of the state of Mitanni. In the 14th century another non-Semitic people, the Hittites, overthrew the power of Mitanni. Assyria was gradually able to rise again and assume the role of a great power in the ancient Near East, largely through the policies of a shrewd prince, Asshur-uballit. His reign marked the beginning of a long process by which Assyria ultimately rose to supremacy.<\/p>\n<p>Enlil-nirari (1329–1320 <span>BC<\/span>), son and successor of Asshur-uballit, attacked Babylon and defeated Kurigalzu II, the Kassite king of Babylon (1345–1324 <span>BC<\/span>). Adad-nirari I (1307–1275 <span>BC<\/span>) extended Assyria’s influence by winning victories over the Kassites in Babylonia. He also added territory to the northwest.<\/p>\n<p>The period of consolidation and expansion in the first Assyrian Empire culminated in the capture of Babylon by Tukulti-ninurta I (1244–1208 <span>BC<\/span>), which for the first time placed Babylon under Assyrian rule. After that climax, however, Assyrian power declined.<\/p>\n<p>The three centuries from about 1200 to 900 <span>BC<\/span> were marked by movements of different peoples such as the Greeks, Philistines, Arameans, and Hebrews. Under pressure of people migrating from Europe, the Hittite Empire, which formerly had given political stability to Asia Minor and protected the trade routes, crumbled rapidly. By 1200 <span>BC<\/span> it fell to attacks by the Sea Peoples from the Greek mainland.<\/p>\n<p>During the tenth century <span>BC<\/span>, Assyria began to make a slow recovery. In the reign of Adad-nirari II (911–891 <span>BC<\/span>), Assyria again launched upon a period of conspicuous economic and military expansion. For the next 60 years Assyrian kings followed a consistent policy of consolidating the work of Adad-nirari II. Ashurnasirpal II (885–860 <span>BC<\/span>) is considered the first great monarch of that new era in Assyrian history. He possessed all the qualities and defects of his successors to the extreme. He had the ambition, energy, courage, vanity, and magnificence of a ruthless, indefatigable empire builder. Ashurnasirpal’s first activities were directed to the mountain area to the east, where he extended Assyria’s control among the mountain people. In the west he subdued the Arameans with characteristic cruelty and did likewise in Asia Minor.<\/p>\n<p>Shalmaneser III is well known to historians of the biblical world for the battle of Qarqar (853 <span>BC<\/span>), considered the most fully documented event from the ancient world. He launched an invasion of Syria that was met by a coalition led by Ben-hadad of Damascus and supported by King Ahab of Israel and several other states. Since Shalmaneser was unable to rout the 60,000 troops opposing him, it was many years before the Assyrians were able to conquer Damascus and Samaria. King Jehu of Israel (841–814 <span>BC<\/span>), who later chose to pay tribute rather than fight, is represented, perhaps by an envoy, on the Black Obelisk of Shalmaneser III, excavated at Shalmaneser’s capital city, Calah (now called Nimrud). Jehu is depicted as kissing the ground at the Assyrian monarch’s feet and offering a tribute of silver, gold, and lead vessels.<\/p>\n<p>Toward the end of his reign Shalmaneser had to put down a rebellion by some of the principal Assyrian cities. He was succeeded by his heir, Shamshi-adad V (823–811 <span>BC<\/span>). Shamshi-adad’s son Adad-nirari III (810–782 <span>BC<\/span>) built a new palace at Calah and attacked King Hazael of Damascus (Syria) in 804 <span>BC<\/span>. Assyrian pressure on the Syrians undoubtedly was a relief to Israel, which had been oppressed by Hazael (2 Kgs 13:22-25).<\/p>\n<h5>From the Eighth Century to the Battle of Carchemish (605 <span>BC<\/span>)<\/h5>\n<p>Beginning about 800 <span>BC<\/span> the influence of Urartu (Ararat) began to expand, especially in north Syria, at the expense of Assyria. The next half century saw a drastic decline in Assyria’s fortunes. In 746 <span>BC<\/span>, during a revolt in the city of Calah, the entire royal family was murdered.<\/p>\n<p>The final phase of Assyrian power was instituted by the usurper Tiglath-pileser III (745–727 <span>BC<\/span>), known also by his adopted Babylonian throne-name Pul (2 Kgs 15:19; 1 Chr 5:26). His reign began the process by which Assyria recovered and consolidated control of all its territories and established itself firmly as the dominant military and economic power in the Near East. Tiglath-pileser first secured control of the mountain passes in the north in order to eliminate the threat of invasion from that direction. Next he subjected Syria and Palestine in the west and took control of the road to Egypt and the Mediterranean Sea. Finally, through diplomacy, he gained the throne of Babylonia also. Under the name of Pul he governed Babylonia, creating the remarkable situation of two crowns united in one ruler bearing two different names. His political prudence was not usually found in the ruthless Assyrian monarchs.<\/p>\n<p>From the year 743 <span>BC<\/span> Tiglath-pileser III waged a number of campaigns in Syria and Palestine. King Menahem of Israel (752–742 <span>BC<\/span>) paid him tribute (2 Kgs 15:19-20), as did Tyre, Byblos, and Damascus. In 738 he subjugated the north central state of Hamath. Responding to an appeal from King Ahaz of Judah (735–715 <span>BC<\/span>) to help resist the pressures of a proposed anti-Assyrian coalition, Tiglath-pileser conquered Damascus in 732 and Samaria, capital of the northern kingdom of Israel, a decade later. On both occasions deportations of people to Assyria took place. The fall of Samaria in 722 <span>BC<\/span> marked the end of the kingdom of Israel.<\/p>\n<p>Sargon II (722–705 <span>BC<\/span>) claimed to be the Assyrian ruler who captured Samaria, but the biblical record attributed the capture to Shalmaneser (2 Kgs 17:2-6). To the policy of deportation, Sargon and his successors added that of colonization. To replace the peoples carried into captivity, these Assyrian kings brought tribes from Babylonia, Elam, Syria, and Arabia and settled them in Samaria and surrounding territory. The new arrivals intermingled with the indigenous people remaining in the land after the deportation and became the Samaritans.<\/p>\n<p>After 10 years of warfare against his enemies to the west in Syria and Asia Minor, and to the north in Urartu, Sargon concentrated his efforts on Babylonia. He chased Merodach-baladan II (721–710 <span>BC<\/span>; cf. 2 Kgs 20:12-19; Is 39:1) to Elam and made himself king of Babylon in 709. He started building a new capital city for himself, Dur-Sharrukin (Khorsabad) near Nineveh but was killed in battle before it was finished.<\/p>\n<p>Sargon was succeeded by his son Sennacherib (705–681 <span>BC<\/span>), who was occupied throughout his reign in a series of bitter wars. He is especially known in biblical studies for his campaign against Judah and siege of Jerusalem during the reign of King Hezekiah (715–686 <span>BC<\/span>) and the ministry of the prophet Isaiah (2 Kgs 18:13–19:37; Is 36–37). It was during that crisis that the celebrated Siloam Tunnel was constructed to bring water into the beleaguered capital from the spring of Gihon, outside the city wall, to the pool of Siloam (2 Kgs 20:20).<\/p>\n<p>Sennacherib was murdered in 681 <span>BC<\/span> and was succeeded by Esarhaddon, who tried unsuccessfully to establish Assyrian control over Egypt. Esarhaddon was succeeded by Ashurbanipal (669–626? <span>BC<\/span>), who managed to capture No-amon (Thebes), thereby realizing the greatest victory in Assyrian history (cf. Na 3:3-10). Ashurbanipal established a great library in Nineveh, which was excavated in 1860. Many tablets made of the finest clay and ranging in size from 1 to 15 inches (2.5 to 38 centimeters) were found, containing a vast selection of Akkadian material. Some of the tablets contain historical records; others, astronomical reports, mathematical calculations, and private or public letters. A considerable part of the collection deals with astrology and medicine. Many of the tablets contain prayers, incantations, psalms, and religious texts in general. A copy of the Babylonian account of creation was also found. This library is now one of the principal treasures of the British Museum in London.<\/p>\n<p>Very little is known about Ashurbanipal’s reign after 639 <span>BC<\/span> since his annals do not extend beyond that year. However, some information on events of his last 13 years can be gleaned from allusions in state correspondence, commercial documents, and prayers addressed to the gods. Evidently the situation in Assyria was becoming increasingly serious, and when Ashurbanipal died in 626 his empire declined quickly.<\/p>\n<p>The Medes had entered the Assyrian annals during the reign of Esarhaddon, when they still consisted of a large number of associated but separate tribes. Later those tribes began to be welded into a single kingdom. Herodotus states that Phraortes, their king, attacked Assyria but lost his life on the battlefield and was succeeded by his son Cyaxeres.<\/p>\n<p>The year 626 <span>BC<\/span> marked several important events in the ancient world. Nabopolassar, a Chaldean prince, became king of Babylon (626–605 <span>BC<\/span>) toward the end of that year. An alliance between the Medes and Nabopolassar was concluded, and from that time on, the success of Nabopolassar against Assyria was almost inevitable. By the year 617 <span>BC<\/span> he had cleared Babylonia of all Assyrian garrisons. He then marched up the Euphrates to the Aramean districts that had been part of the Assyrian Empire for two and a half centuries. The plan was for Nabopolassar to attack Nineveh from the west and the Medes to attack it at the same time from the east; however, the combined forces of the Assyrians and Egyptians, now allies, compelled Nabopolassar to withdraw to Babylon.<\/p>\n<p>In 614 <span>BC<\/span> the Medes carried out a massive attack on Assyria. Although Nineveh was too strong to yield to the attack, the Medes captured some of the neighboring cities, including Asshur, the ancient capital. At that point Nabopolassar arrived with the Babylonian forces. He met Cyaxeres at Asshur, and they established mutual friendship and peace. Their alliance was later confirmed by the marriage of Nebuchadnezzar, Nabopolassar’s son, to Amytis, daughter of Cyaxeres. In 612 <span>BC<\/span> their combined forces launched a final assault against Nineveh, and after three months of siege the mighty city fell (Na 1:8).<\/p>\n<p>Despite the loss of their capital, a weakened Assyrian kingdom survived for three more years. The Assyrian troops who could escape from Nineveh fled westward to Haran, where an Assyrian prince, Asshur-uballit, was made king and sought Egypt’s help to restore the kingship of Assyria. Necho II (609–593 <span>BC<\/span>), known in the Bible as Neco, responded and set off with his Egyptian troops to Haran to fight against the Babylonians, who by now had annihilated Assyria. King Josiah of Judah (640–609 <span>BC<\/span>), who evidently considered himself a vassal of Assyria’s heir, Neo-Babylonia, marched to oppose the Egyptian advance and was mortally wounded by an arrow on the battlefield of Megiddo (2 Kgs 23:29-30; 2 Chr 35:20-24).<\/p>\n<p>When Nabopolassar and his allies attacked Haran in 610 <span>BC<\/span>, Asshur-uballit did not attempt to defend it but fled southwest to await Necho and his troops. The joint forces of the Egyptians and the Assyrians returned to mount an assault upon Haran with some initial success. But Nabopolassar’s army compelled the Assyrian-Egyptian forces to abandon the siege and withdraw to Carchemish (present-day Jarablus). There, under the leadership of Nebuchadnezzar, the Babylonians made a direct attack on the powerful army. The resultant carnage on both sides was graphically depicted by the prophet Jeremiah (46:1-12). Nebuchadnezzar emerged victorious in the battle of Carchemish (605 <span>BC<\/span>). However, because of the death of his father, he did not pursue his victory but returned to Babylon to assume the throne.<\/p>\n<p>There is a tradition in the Assyrian Christian church that after the collapse of the Assyrian Empire under the onslaught of the Medes and Neo-Babylonians, a remnant of the Assyrian people—chiefly princes, noblemen, and warriors—took refuge in the mountains of Kurdistan. There they built a number of armed fortresses. Alexander the Great (336–323 <span>BC<\/span>), his successors, and the Roman legions made no attempt to conquer these tribes. Trajan (<span>AD<\/span> 98–117) marched at the head of the Roman armies through Armenia, touching the northern region of Kurdistan, on his way to Persia. It is asserted that the wise men, or magi, who visited the newly born king in Bethlehem, the baby Jesus, came from Edessa. According to this tradition, the magi, on returning from Bethlehem, proclaimed the amazing things they had heard and seen on their visit to the king. A Christian church was founded among the Assyrians that has survived throughout the centuries.<\/p>\n<p>The region that was Assyria, including all of Mesopotamia, is within present-day Iraq, an Arabic-speaking country predominantly Muslim in religion.<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second; Mesopotamia.<\/p>","summary_ro":"ASSYRIA, ASSYRIANS Ancient empire considered the symbol of terror and tyranny in the Near East for more than three centuries. Assyria received its name from the tiny city-state Asshur, on the western bank of the Tigris River in northern Mesopotamia (modern Iraq). The city was the seat of worship of the sun god Asshur (also spelled Ashur). The Hebrew name occurs frequently in the Bible and is translated Assyria (Gn 2:14), Assur (Ezr 4:2; Ps 83:8), or left as Asshur (Gn 10:11, kjv). The form of...","summary_en":"ASSYRIA, ASSYRIANS Ancient empire considered the symbol of terror and tyranny in the Near East for more than three centuries. Assyria received its name from the tiny city-state Asshur, on the western bank of the Tigris River in northern Mesopotamia (modern Iraq). The city was the seat of worship of the sun god Asshur (also spelled Ashur). The Hebrew name occurs frequently in the Bible and is translated Assyria (Gn 2:14), Assur (Ezr 4:2; Ps 83:8), or left as Asshur (Gn 10:11, kjv). The form of...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5946,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Calah","title_en":"Calah","content_ro":"<h3>CALAH<\/h3>\n<p>One of the ancient capital cities of Assyria built by Nimrod (Gn 10:11-12). Calah is the ancient name for modern Nimrud, which is located 24 miles (38.6 kilometers) south of Nineveh on the east bank of the Tigris River. It was excavated by Henry Layard from 1845 to 1849 and by the British School of Archaeology in Iraq from 1949 to 1964. The site was occupied from prehistoric times down to the Hellenistic period.<\/p>\n<p>Excavations at Calah revealed a large ziggurat and temples dedicated to Ninurta and Nabu. A large citadel constructed by Shalmaneser I in the 13th century <span>BC<\/span> and a palace built by Ashurnasirpal II (883–859 <span>BC<\/span>) were also uncovered there. Palaces of Shalmaneser III (858–824 <span>BC<\/span>) and Esarhaddon (680–669 <span>BC<\/span>) were partially cleared. Among other notable discoveries from the city is the black obelisk of Shalmaneser III, which is presently in the British Museum. The monument is important to biblical studies because of its record of tribute paid by King Jehu of Israel to the Assyrians.<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) and Sargon II (721–705 <span>BC<\/span>) launched their attacks on Israel and Judah from Calah. Sargon captured Samaria. Tiglath-pileser was involved with Judah when Ahaz formed a coalition with him against Israel and Syria (Is 7:1-17). Calah was eventually destroyed by the Babylonians and Medes in 612 <span>BC<\/span>.<\/p>","content_en":"<h3>CALAH<\/h3>\n<p>One of the ancient capital cities of Assyria built by Nimrod (Gn 10:11-12). Calah is the ancient name for modern Nimrud, which is located 24 miles (38.6 kilometers) south of Nineveh on the east bank of the Tigris River. It was excavated by Henry Layard from 1845 to 1849 and by the British School of Archaeology in Iraq from 1949 to 1964. The site was occupied from prehistoric times down to the Hellenistic period.<\/p>\n<p>Excavations at Calah revealed a large ziggurat and temples dedicated to Ninurta and Nabu. A large citadel constructed by Shalmaneser I in the 13th century <span>BC<\/span> and a palace built by Ashurnasirpal II (883–859 <span>BC<\/span>) were also uncovered there. Palaces of Shalmaneser III (858–824 <span>BC<\/span>) and Esarhaddon (680–669 <span>BC<\/span>) were partially cleared. Among other notable discoveries from the city is the black obelisk of Shalmaneser III, which is presently in the British Museum. The monument is important to biblical studies because of its record of tribute paid by King Jehu of Israel to the Assyrians.<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) and Sargon II (721–705 <span>BC<\/span>) launched their attacks on Israel and Judah from Calah. Sargon captured Samaria. Tiglath-pileser was involved with Judah when Ahaz formed a coalition with him against Israel and Syria (Is 7:1-17). Calah was eventually destroyed by the Babylonians and Medes in 612 <span>BC<\/span>.<\/p>","summary_ro":"CALAH One of the ancient capital cities of Assyria built by Nimrod (Gn 10:11-12). Calah is the ancient name for modern Nimrud, which is located 24 miles (38.6 kilometers) south of Nineveh on the east bank of the Tigris River. It was excavated by Henry Layard from 1845 to 1849 and by the British School of Archaeology in Iraq from 1949 to 1964. The site was occupied from prehistoric times down to the Hellenistic period. Excavations at Calah revealed a large ziggurat and temples dedicated to Nin...","summary_en":"CALAH One of the ancient capital cities of Assyria built by Nimrod (Gn 10:11-12). Calah is the ancient name for modern Nimrud, which is located 24 miles (38.6 kilometers) south of Nineveh on the east bank of the Tigris River. It was excavated by Henry Layard from 1845 to 1849 and by the British School of Archaeology in Iraq from 1949 to 1964. The site was occupied from prehistoric times down to the Hellenistic period. Excavations at Calah revealed a large ziggurat and temples dedicated to Nin...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27601,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nineveh, Ninevite*","title_en":"Nineveh, Ninevite*","content_ro":"<h3>NINEVEH, NINEVITE*<\/h3>\n<p>One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul.<\/p>\n<p>The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height above the plain), is separated from Nebi Yunus by the Khosr River. A village, a cemetery, and a mosque said to contain the tomb of Jonah occupy Nebi Yunus, preventing extensive archaeological work.<\/p>\n<p>Nineveh’s surrounding brick wall, about 8 miles (12.9 kilometers) long with 15 gates (of which 5 have been excavated) was guarded by the colossal stone bulls that typify Assyrian city architecture of this period.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The occupation of the site dates to prehistoric times (c. 4500 <span>BC<\/span>), in agreement with the record of the founding of the city in Genesis 10. Materials from the various early cultures (Hassuna, Samarra, Halaf, Ubaid) have been found at Nineveh.<\/p>\n<p>Sargon of Akkad (mid-24th century <span>BC<\/span>) was acquainted with Nineveh, which flourished during his time. A record from the reign of a later king, Shamsi-Adad I (c. 1800 <span>BC<\/span>), relates that a son of Sargon, Manishtusu, restored the temple of Ishtar at Nineveh.<\/p>\n<p>Ishtar (Inanna), the goddess of love and war, was a fitting deity for the rapacious and warlike Assyrians. Many other deities were worshiped at Nineveh, and gates of the city were named after them. The Assyrians worshiped at the temple of Nabu, the god of writing and of arts and sciences, who reflects the Assyrian interest in records, literature, and sculpture in relief and in the round.<\/p>\n<p>Shamsi-Adad I and Hammurabi also restored the temple of Ishtar at Nineveh, Shalmaneser I and Tukulti-Ninurta I enlarged and strengthened the city, and other rulers built their palaces here—Tiglath-pileser I, Ashurnasirpal II (883–859 <span>BC<\/span>), and Sargon II (722–705 <span>BC<\/span>). But Sennacherib (705–681 <span>BC<\/span>) made Nineveh the capital and went to great lengths to beautify the city. In addition to his famous palace, he undertook many projects, rebuilding the city walls, creating parks, making botanical and zoological collections, and constructing aqueducts to bring water for the city from 30 miles (48.3 kilometers) away. To Nineveh came the tribute that the conquering Assyrians exacted from the nations, including Israel and Judah, which fell victim to their awesome armies.<\/p>\n\n<p>After the assassination of Sennacherib, his son and successor, Esar-haddon (681–669 <span>BC<\/span>), captured Nineveh from the hands of rebels. He built a palace at Nineveh and had another at Calah, where he spent most of his time.<\/p>\n<p>Esar-haddon’s son Ashurbanipal (669–633 <span>BC<\/span>) made his residence at Nineveh, where he had been educated and trained in sports and military skills. He was something of an antiquarian and mastered the reading of Akkadian and Sumerian. In his palace was housed the famous library for the study of Assyriology. The temple of Nabu contained a library dating at least to the time of Sargon II, but the royal library of Ashurbanipal far surpassed it in size and importance. Sargon and his successors had collected many tablets, but Ashurbanipal sent scribes all over Assyria and Babylonia to gather and to copy tablets, so that tens of thousands of tablets accumulated. Like the library of Nippur, the Nineveh collection covers a great range of materials: business accounts, letters, royal records, historical documents, lexicographical lists and bilingual texts, legends, myths, and various other kinds of religious inscriptions, such as hymns, prayers, and lists of deities and temples. Among the tablets were 7 that preserved a Babylonian creation story and 12 that bore the epic of Gilgamesh, with a version of the Flood. Other writings that sometimes are cited as parallels to Bible accounts include the story of Adapa, with the lost opportunity to achieve immortality, and the legend of Etana, a shepherd who ascended to heaven.<\/p>\n<p>Ashurbanipal was also well known for his wars and for his cruelty. The palace relief showing a peaceful banquet scene also displays the severed head of an Elamite leader hanging in a tree.<\/p>\n<p>In the later years of the aging king, and after his demise, the vassal kingdoms rebelled. Babylon became independent and joined with the Medes to take Ashur and Calah in 614 <span>BC<\/span>. Cyaxares the Mede, Nabopolassar of Babylon, and a Scythian force laid siege to Nineveh in 612 <span>BC<\/span>; the city fell and King Sinshariskum (Sardanapalus) perished in its flames.<\/p>\n<p>Although a Ninevite remnant under Ashuruballit held out at Harran until 609 <span>BC<\/span>, Nineveh had been destroyed: the divine predictions of the Hebrew prophets had their complete fulfillment.<\/p>\n<p class=\"h2\" id=\"NinevehandtheBible\">Nineveh and the Bible<\/p>\n<p>Six books of the OT refer to the city of Nineveh. In Genesis the only mention of Nineveh appears in the table of nations (Gn 10), which states that Nimrod went out from the land of Shinar to Assyria and built Nineveh, Rehoboth, Calah, and Resen between Nineveh and Calah (vv 11-12; the <span>kjv<\/span> attributes this building to Asshur).<\/p>\n<p>The tribute paid by Menahem (2 Kgs 15:19-20) and the spoil taken at the fall of Samaria (Is 8:4) were brought to Nineveh. To this city also came the tribute that Sennacherib received from Hezekiah (2 Kgs 14–16).<\/p>\n<p>Among the scenes commemorated in the reliefs found in Sennacherib’s palace at Nineveh is the depiction of the siege and capture of Lachish (cf. 2 Kgs 19:8). Sennacherib is shown on a throne, with suppliant captives before him. The siege itself is shown in progress, with archers and battering rams on the attack, while defenders on the walls use bows and arrows and firebrands to repulse the onslaught. From one gate people are emerging with bundles on their backs as if in surrender or flight. At the lower right three naked men have been impaled on poles.<\/p>\n<p>On the prism at the Oriental Institute of the University of Chicago and on the Taylor Prism at the British Museum there is Sennacherib’s account of this invasion of Judah. Since the Assyrians did not take Jerusalem, Sennacherib had to be content with boasting: “As to Hezekiah the Jew, he did not submit to my yoke. I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity, and conquered them. . . . Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.”<\/p>\n<p>The Assyrian kings associated with Nineveh played an important part in the history of Israel, but the name Nineveh occurs only once in the historical books of the Bible. Second Kings 19:36 states that after the loss of 185,000 soldiers at the hand of the angel of the Lord, Sennacherib went home and stayed in Nineveh. There, in 681 <span>BC<\/span>, he was murdered by his sons (cf. 2 Kgs 19:37; 2 Chr 32:21; Is 37:38).<\/p>\n<p>There are many references to Nineveh in the book of Jonah, for the prophet was expressly sent to that city to warn it of impending judgment. Nineveh is called “that great city” (Jon 1:2; 3:2) and it is described as “a city so large, that it took three days to see it” (3:3). Nineveh must have included more than the area represented by the mounds of Kouyunjik and Nebi Yunus. Some commentators believe that Nineveh encompassed other cities associated with it, including the “Assyrian triangle,” the angle of land between the Tigris and the Great Zab rivers, reaching from Khorsabad in the north to Nimrud in the south.<\/p>\n<p>The Lord speaks of “that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left” (Jon 4:11, <span>rsv<\/span>). Some writers interpret this statement as indicating the number of innocent children in the city and therefore arrive at a total population of some 600,000 for greater Nineveh. However, it is more reasonable to conclude that the entire population is meant and that the descriptive clause relates to the utter spiritual darkness of the Ninevites—as is translated in the <span>nlt<\/span>.<\/p>\n<p>Jonah preached a message of judgment and destruction, but the repentance of the city brought about its deliverance (3:6-10). Nahum declared the final downfall of the city in language that is vivid and stirring. Zephaniah also foretold the doom of Nineveh and prophesied that it would be a desolation, a place for flocks to lie down, as even the casual visitor to the site would note (Zep 2:13-15).<\/p>\n<p>Nineveh was destroyed by a coalition of Babylonians, Medes, and Scythians. The devastation of the city was overwhelming and complete; within several centuries the very location of the city was forgotten. Xenophon and the Greek armies retreated past the site in 401 <span>BC<\/span> without realizing it. In the second century <span>AD<\/span> the Greek satirist Lucian commented: “Nineveh is so completely destroyed that it is no longer possible to say where it stood. Not a single trace of it remains.”<\/p>\n<p>The only NT references to Nineveh in the Gospels also have to do with judgment. Jesus asserted, in response to a demand from the scribes and Pharisees, that an evil generation looks for a sign; as Jonah had been a sign to the Ninevites, so Jesus would be a sign to his generation (Mt 12:38-40; Lk 11:29-31). He went on to declare that the people of Nineveh would rise at the judgment with his generation and condemn it, for the Ninevites repented at the preaching of Jonah. Now one greater than Jonah had come (Mt 12:41; Lk 11:32).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Hammurabi, Law Code of.<\/p>","content_en":"<h3>NINEVEH, NINEVITE*<\/h3>\n<p>One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul.<\/p>\n<p>The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height above the plain), is separated from Nebi Yunus by the Khosr River. A village, a cemetery, and a mosque said to contain the tomb of Jonah occupy Nebi Yunus, preventing extensive archaeological work.<\/p>\n<p>Nineveh’s surrounding brick wall, about 8 miles (12.9 kilometers) long with 15 gates (of which 5 have been excavated) was guarded by the colossal stone bulls that typify Assyrian city architecture of this period.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The occupation of the site dates to prehistoric times (c. 4500 <span>BC<\/span>), in agreement with the record of the founding of the city in Genesis 10. Materials from the various early cultures (Hassuna, Samarra, Halaf, Ubaid) have been found at Nineveh.<\/p>\n<p>Sargon of Akkad (mid-24th century <span>BC<\/span>) was acquainted with Nineveh, which flourished during his time. A record from the reign of a later king, Shamsi-Adad I (c. 1800 <span>BC<\/span>), relates that a son of Sargon, Manishtusu, restored the temple of Ishtar at Nineveh.<\/p>\n<p>Ishtar (Inanna), the goddess of love and war, was a fitting deity for the rapacious and warlike Assyrians. Many other deities were worshiped at Nineveh, and gates of the city were named after them. The Assyrians worshiped at the temple of Nabu, the god of writing and of arts and sciences, who reflects the Assyrian interest in records, literature, and sculpture in relief and in the round.<\/p>\n<p>Shamsi-Adad I and Hammurabi also restored the temple of Ishtar at Nineveh, Shalmaneser I and Tukulti-Ninurta I enlarged and strengthened the city, and other rulers built their palaces here—Tiglath-pileser I, Ashurnasirpal II (883–859 <span>BC<\/span>), and Sargon II (722–705 <span>BC<\/span>). But Sennacherib (705–681 <span>BC<\/span>) made Nineveh the capital and went to great lengths to beautify the city. In addition to his famous palace, he undertook many projects, rebuilding the city walls, creating parks, making botanical and zoological collections, and constructing aqueducts to bring water for the city from 30 miles (48.3 kilometers) away. To Nineveh came the tribute that the conquering Assyrians exacted from the nations, including Israel and Judah, which fell victim to their awesome armies.<\/p>\n\n<p>After the assassination of Sennacherib, his son and successor, Esar-haddon (681–669 <span>BC<\/span>), captured Nineveh from the hands of rebels. He built a palace at Nineveh and had another at Calah, where he spent most of his time.<\/p>\n<p>Esar-haddon’s son Ashurbanipal (669–633 <span>BC<\/span>) made his residence at Nineveh, where he had been educated and trained in sports and military skills. He was something of an antiquarian and mastered the reading of Akkadian and Sumerian. In his palace was housed the famous library for the study of Assyriology. The temple of Nabu contained a library dating at least to the time of Sargon II, but the royal library of Ashurbanipal far surpassed it in size and importance. Sargon and his successors had collected many tablets, but Ashurbanipal sent scribes all over Assyria and Babylonia to gather and to copy tablets, so that tens of thousands of tablets accumulated. Like the library of Nippur, the Nineveh collection covers a great range of materials: business accounts, letters, royal records, historical documents, lexicographical lists and bilingual texts, legends, myths, and various other kinds of religious inscriptions, such as hymns, prayers, and lists of deities and temples. Among the tablets were 7 that preserved a Babylonian creation story and 12 that bore the epic of Gilgamesh, with a version of the Flood. Other writings that sometimes are cited as parallels to Bible accounts include the story of Adapa, with the lost opportunity to achieve immortality, and the legend of Etana, a shepherd who ascended to heaven.<\/p>\n<p>Ashurbanipal was also well known for his wars and for his cruelty. The palace relief showing a peaceful banquet scene also displays the severed head of an Elamite leader hanging in a tree.<\/p>\n<p>In the later years of the aging king, and after his demise, the vassal kingdoms rebelled. Babylon became independent and joined with the Medes to take Ashur and Calah in 614 <span>BC<\/span>. Cyaxares the Mede, Nabopolassar of Babylon, and a Scythian force laid siege to Nineveh in 612 <span>BC<\/span>; the city fell and King Sinshariskum (Sardanapalus) perished in its flames.<\/p>\n<p>Although a Ninevite remnant under Ashuruballit held out at Harran until 609 <span>BC<\/span>, Nineveh had been destroyed: the divine predictions of the Hebrew prophets had their complete fulfillment.<\/p>\n<p class=\"h2\" id=\"NinevehandtheBible\">Nineveh and the Bible<\/p>\n<p>Six books of the OT refer to the city of Nineveh. In Genesis the only mention of Nineveh appears in the table of nations (Gn 10), which states that Nimrod went out from the land of Shinar to Assyria and built Nineveh, Rehoboth, Calah, and Resen between Nineveh and Calah (vv 11-12; the <span>kjv<\/span> attributes this building to Asshur).<\/p>\n<p>The tribute paid by Menahem (2 Kgs 15:19-20) and the spoil taken at the fall of Samaria (Is 8:4) were brought to Nineveh. To this city also came the tribute that Sennacherib received from Hezekiah (2 Kgs 14–16).<\/p>\n<p>Among the scenes commemorated in the reliefs found in Sennacherib’s palace at Nineveh is the depiction of the siege and capture of Lachish (cf. 2 Kgs 19:8). Sennacherib is shown on a throne, with suppliant captives before him. The siege itself is shown in progress, with archers and battering rams on the attack, while defenders on the walls use bows and arrows and firebrands to repulse the onslaught. From one gate people are emerging with bundles on their backs as if in surrender or flight. At the lower right three naked men have been impaled on poles.<\/p>\n<p>On the prism at the Oriental Institute of the University of Chicago and on the Taylor Prism at the British Museum there is Sennacherib’s account of this invasion of Judah. Since the Assyrians did not take Jerusalem, Sennacherib had to be content with boasting: “As to Hezekiah the Jew, he did not submit to my yoke. I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity, and conquered them. . . . Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.”<\/p>\n<p>The Assyrian kings associated with Nineveh played an important part in the history of Israel, but the name Nineveh occurs only once in the historical books of the Bible. Second Kings 19:36 states that after the loss of 185,000 soldiers at the hand of the angel of the Lord, Sennacherib went home and stayed in Nineveh. There, in 681 <span>BC<\/span>, he was murdered by his sons (cf. 2 Kgs 19:37; 2 Chr 32:21; Is 37:38).<\/p>\n<p>There are many references to Nineveh in the book of Jonah, for the prophet was expressly sent to that city to warn it of impending judgment. Nineveh is called “that great city” (Jon 1:2; 3:2) and it is described as “a city so large, that it took three days to see it” (3:3). Nineveh must have included more than the area represented by the mounds of Kouyunjik and Nebi Yunus. Some commentators believe that Nineveh encompassed other cities associated with it, including the “Assyrian triangle,” the angle of land between the Tigris and the Great Zab rivers, reaching from Khorsabad in the north to Nimrud in the south.<\/p>\n<p>The Lord speaks of “that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left” (Jon 4:11, <span>rsv<\/span>). Some writers interpret this statement as indicating the number of innocent children in the city and therefore arrive at a total population of some 600,000 for greater Nineveh. However, it is more reasonable to conclude that the entire population is meant and that the descriptive clause relates to the utter spiritual darkness of the Ninevites—as is translated in the <span>nlt<\/span>.<\/p>\n<p>Jonah preached a message of judgment and destruction, but the repentance of the city brought about its deliverance (3:6-10). Nahum declared the final downfall of the city in language that is vivid and stirring. Zephaniah also foretold the doom of Nineveh and prophesied that it would be a desolation, a place for flocks to lie down, as even the casual visitor to the site would note (Zep 2:13-15).<\/p>\n<p>Nineveh was destroyed by a coalition of Babylonians, Medes, and Scythians. The devastation of the city was overwhelming and complete; within several centuries the very location of the city was forgotten. Xenophon and the Greek armies retreated past the site in 401 <span>BC<\/span> without realizing it. In the second century <span>AD<\/span> the Greek satirist Lucian commented: “Nineveh is so completely destroyed that it is no longer possible to say where it stood. Not a single trace of it remains.”<\/p>\n<p>The only NT references to Nineveh in the Gospels also have to do with judgment. Jesus asserted, in response to a demand from the scribes and Pharisees, that an evil generation looks for a sign; as Jonah had been a sign to the Ninevites, so Jesus would be a sign to his generation (Mt 12:38-40; Lk 11:29-31). He went on to declare that the people of Nineveh would rise at the judgment with his generation and condemn it, for the Ninevites repented at the preaching of Jonah. Now one greater than Jonah had come (Mt 12:41; Lk 11:32).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Hammurabi, Law Code of.<\/p>","summary_ro":"NINEVEH, NINEVITE* One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul. The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height a...","summary_en":"NINEVEH, NINEVITE* One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul. The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height a...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32639,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rehoboth","title_en":"Rehoboth","content_ro":"<h3>REHOBOTH<\/h3>\n<li>1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. <em>See<\/em> Rehoboth-Ir.<\/li>\n<li>2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba.<\/li>\n<li>3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates. Hence, versions such as the <span>nasb<\/span>, <span>rsv<\/span>, and <span>nlt<\/span> insert “Euphrates” into the text.<\/li>","content_en":"<h3>REHOBOTH<\/h3>\n<li>1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. <em>See<\/em> Rehoboth-Ir.<\/li>\n<li>2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba.<\/li>\n<li>3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates. Hence, versions such as the <span>nasb<\/span>, <span>rsv<\/span>, and <span>nlt<\/span> insert “Euphrates” into the text.<\/li>","summary_ro":"REHOBOTH 1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. See Rehoboth-Ir. 2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba. 3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates....","summary_en":"REHOBOTH 1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. See Rehoboth-Ir. 2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba. 3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates....","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32643,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rehoboth-Ir","title_en":"Rehoboth-Ir","content_ro":"<h3>REHOBOTH-IR<\/h3>\n<p>Name meaning “broad places of the city.” It was the second city built by Nimrod the hunter (<span>kjv<\/span> “Asshur”) in Assyria (Gn 10:11; <span>kjv<\/span> “Rehoboth”). Opinion differs as to whether it was a distinct municipality (a suburb of Nineveh) or, since the name of the town is not mentioned in Assyrian literature, open squares or broad streets within Nineveh itself.<\/p>","content_en":"<h3>REHOBOTH-IR<\/h3>\n<p>Name meaning “broad places of the city.” It was the second city built by Nimrod the hunter (<span>kjv<\/span> “Asshur”) in Assyria (Gn 10:11; <span>kjv<\/span> “Rehoboth”). Opinion differs as to whether it was a distinct municipality (a suburb of Nineveh) or, since the name of the town is not mentioned in Assyrian literature, open squares or broad streets within Nineveh itself.<\/p>","summary_ro":"REHOBOTH-IR Name meaning “broad places of the city.” It was the second city built by Nimrod the hunter (kjv “Asshur”) in Assyria (Gn 10:11; kjv “Rehoboth”). Opinion differs as to whether it was a distinct municipality (a suburb of Nineveh) or, since the name of the town is not mentioned in Assyrian literature, open squares or broad streets within Nineveh itself.","summary_en":"REHOBOTH-IR Name meaning “broad places of the city.” It was the second city built by Nimrod the hunter (kjv “Asshur”) in Assyria (Gn 10:11; kjv “Rehoboth”). Opinion differs as to whether it was a distinct municipality (a suburb of Nineveh) or, since the name of the town is not mentioned in Assyrian literature, open squares or broad streets within Nineveh itself.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":32763,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Resen","title_en":"Resen","content_ro":"<h3>RESEN<\/h3>\n<p>City built by Nimrod between Nineveh and Calah (Gn 10:12). It was part of the complex known as “the great city” and could have been a suburb of Nineveh. Some interpreters suggest it was a waterwork between Nineveh and Calah.<\/p>","content_en":"<h3>RESEN<\/h3>\n<p>City built by Nimrod between Nineveh and Calah (Gn 10:12). It was part of the complex known as “the great city” and could have been a suburb of Nineveh. Some interpreters suggest it was a waterwork between Nineveh and Calah.<\/p>","summary_ro":"RESEN City built by Nimrod between Nineveh and Calah (Gn 10:12). It was part of the complex known as “the great city” and could have been a suburb of Nineveh. Some interpreters suggest it was a waterwork between Nineveh and Calah.","summary_en":"RESEN City built by Nimrod between Nineveh and Calah (Gn 10:12). It was part of the complex known as “the great city” and could have been a suburb of Nineveh. Some interpreters suggest it was a waterwork between Nineveh and Calah.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":41153,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68779,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96405,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124031,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1548,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anamim*, Anamites","title_en":"Anamim*, Anamites","content_ro":"<h3>ANAMIM*, ANAMITES<\/h3>\n<p>Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).<\/p>","content_en":"<h3>ANAMIM*, ANAMITES<\/h3>\n<p>Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).<\/p>","summary_ro":"ANAMIM*, ANAMITES Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).","summary_en":"ANAMIM*, ANAMITES Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6061,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Caphtor*, Caphtorim*, Caphtorites","title_en":"Caphtor*, Caphtorim*, Caphtorites","content_ro":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","content_en":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","summary_ro":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","summary_en":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22956,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lehabim*, Lehabites","title_en":"Lehabim*, Lehabites","content_ro":"<h3>LEHABIM*, LEHABITES<\/h3>\n<p>One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).<\/p>","content_en":"<h3>LEHABIM*, LEHABITES<\/h3>\n<p>One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).<\/p>","summary_ro":"LEHABIM*, LEHABITES One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).","summary_en":"LEHABIM*, LEHABITES One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26988,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naphtuhim*, Naphtuhites","title_en":"Naphtuhim*, Naphtuhites","content_ro":"<h3>NAPHTUHIM*, NAPHTUHITES<\/h3>\n<p>Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.<\/p>","content_en":"<h3>NAPHTUHIM*, NAPHTUHITES<\/h3>\n<p>Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.<\/p>","summary_ro":"NAPHTUHIM*, NAPHTUHITES Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.","summary_en":"NAPHTUHIM*, NAPHTUHITES Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42980,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:13","title_en":"Study Note: Geneza 10:13","content_ro":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","content_en":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","summary_ro":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","summary_en":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70606,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:13","title_en":"Study Note: Geneza 10:13","content_ro":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","content_en":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","summary_ro":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","summary_en":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98232,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:13","title_en":"Study Note: Geneza 10:13","content_ro":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","content_en":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","summary_ro":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","summary_en":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125858,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:13","title_en":"Study Note: Geneza 10:13","content_ro":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","content_en":"<p><strong>10:13-14<\/strong> The <em>Ludites<\/em> were Lydian tribes west of the Nile delta. • The identity of the <em>Anamites<\/em> is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The <em>Lehabites<\/em> were possibly a Libyan tribe. • The <em>Naphtuhites<\/em> inhabited northern Egypt. • The <em>Pathrusites<\/em> inhabited southern Egypt. • The <em>Casluhites<\/em> possibly inhabited an Egyptian district also known as Cyrenaica. • The <em>Caphtorites<\/em> were Cretans (see Jer 47:4; Amos 9:7). • The <em>Philistines<\/em> from Crete were sea people who lived intermittently in southwest Canaan during the period of the Exodus and later (Exod 13:17; Amos 9:7). They were among Israel’s most troublesome enemies during the early monarchy (see 1–2 Samuel).<\/p>","summary_ro":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","summary_en":"10:13-14 The Ludites were Lydian tribes west of the Nile delta. • The identity of the Anamites is uncertain. They were possibly Egyptians near Cyrene, west of Egypt. • The Lehabites were possibly a Libyan tribe. • The Naphtuhites inhabited northern Egypt. • The Pathrusites inhabited southern Egypt. • The Casluhites possibly inhabited an Egyptian district also known as Cyrenaica. • The Caphtorites were Cretans (see Jer 47:4; Amos 9:7). • The Philistines from Crete were sea people who lived int...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":6065,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Caphtor*, Caphtorim*, Caphtorites","title_en":"Caphtor*, Caphtorim*, Caphtorites","content_ro":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","content_en":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","summary_ro":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","summary_en":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6122,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Casluhim*, Casluhites","title_en":"Casluhim*, Casluhites","content_ro":"<h3>CASLUHIM*, CASLUHITES<\/h3>\n<p>Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).<\/p>","content_en":"<h3>CASLUHIM*, CASLUHITES<\/h3>\n<p>Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).<\/p>","summary_ro":"CASLUHIM*, CASLUHITES Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).","summary_en":"CASLUHIM*, CASLUHITES Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26131,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mizraim","title_en":"Mizraim","content_ro":"<h3>MIZRAIM<\/h3>\n<p>Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no distinction between the two parts of the kingdom, and the term refers simply to the Egyptian territory.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","content_en":"<h3>MIZRAIM<\/h3>\n<p>Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no distinction between the two parts of the kingdom, and the term refers simply to the Egyptian territory.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","summary_ro":"MIZRAIM Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no dist...","summary_en":"MIZRAIM Hebrew word for the land of Egypt and\/or its people, though some scholars suggest that Mizraim refers to a site either on the Edomite border or in northern Syria. In Genesis 10:6, Mizraim (Egypt) is identified as one of the sons of Ham who settled south of Canaan. Genesis 10:14 and Isaiah 11:11 distinguish Mizraim from Pathrushim, that is, Upper Egypt (the southern half of the United Kingdom of Egypt), but in the majority of the nearly 700 known references to Mizraim, there is no dist...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29012,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pathrusites","title_en":"Pathrusites","content_ro":"<h3>PATHRUSITES<\/h3>\n<p>Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). <em>See<\/em> Pathros.<\/p>","content_en":"<h3>PATHRUSITES<\/h3>\n<p>Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). <em>See<\/em> Pathros.<\/p>","summary_ro":"PATHRUSITES Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). See Pathros.","summary_en":"PATHRUSITES Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). See Pathros.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Philistines Philistia","title_en":"Philistines Philistia","content_ro":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","content_en":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","summary_ro":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","summary_en":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":40645,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68271,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95897,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123523,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6026,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Canaanite Canaan","title_en":"Canaanite Canaan","content_ro":"<h3>CANAAN, CANAANITE<\/h3>\n<p>Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites.<\/p>\n<p>Preview<\/p>\n<p>• Land and People<\/p>\n<p>• Language<\/p>\n<p>• Literature<\/p>\n<p>• History<\/p>\n<p>• Religion<\/p>\n<p>• Influence on Israel<\/p>\n<p class=\"h2\" id=\"LandandPeople\">Land and People<\/p>\n<p>In the “table of nations” (Gn 10:15-19), Noah’s grandson Canaan was progenitor of 11 groups that lived in the area of Syria and Palestine. The first six evidently occupied territory at or south of Sidon, whereas the others lived farther north. The northerners mostly settled on the edge of the coastal plain; in the south, settlement spread eastward to the upland areas. OT references specifically placed the Canaanites in western Palestine’s valleys and coastal areas; the upland country was occupied by Amorites and other peoples (Nm 13:29; Jos 5:1; 7:9; Jgs 1:27-36).<\/p>\n<p>One of the earliest known references to the people of Canaan is in a tablet from Mari (15th century <span>BC<\/span>), in which a military officer reported his surveillance of “thieves and Canaanites.” The Canaanites were listed as a group on the Memphis Stele (inscribed column) of the Egyptian pharaoh Amenophis II (c. 1440 <span>BC<\/span>). The land of Canaan was mentioned in a 15th-century inscription of Idrimi, king of Aleppo (west of Ugarit), who fled to the Canaanite seaport of Ammiya and then became ruler of Alalakh (north of Ugarit). During the Amarna Age (15th–14th centuries <span>BC<\/span>), Palestine was politically dominated by Egypt, according to the Egyptian Amarna tablets.<\/p>\n<p>Just as “Canaan” designated the whole western Palestinian area, so “Canaanite” described its pre-Israelite inhabitants without specifying race. Among the peoples who lived in Palestine, the Amorites first appeared in the second millennium <span>BC<\/span> as immigrants from Mesopotamia.<\/p>\n<p>Several OT references seem to equate Amorite territory and the land of Canaan (Gn 12:5-6; 15:18-21; 48:22), a tradition reflected in the 18th-century <span>BC<\/span> Alalakh tablets, which depicted “Amurru” as part of Syria-Palestine. Tablets from Mari from about the same period speak of an Amorite ruler of Hazor in northern Palestine. The Tell el-Amarna texts (14th–13th centuries <span>BC<\/span>) indicate that the Amurru kingdom of the Lebanon region was monopolizing coastal trade and commerce; therefore, references to the two peoples (Amorites and Canaanites) together in Moses’ time and throughout the late Bronze Age (c. 1550–1200 <span>BC<\/span>) are not surprising.<\/p>\n<p>At the end of that period, the “Sea Peoples” (largely Philistines) destroyed the Hittite Empire, and in the time of Ramses III (c. 1180 <span>BC<\/span>) occupied western Palestine. The Israelite conquest of Palestine broke the power of many Canaanite and Amorite city-states, while the rise of a Philistine confederacy on the southern Palestinian coast restricted further the range of specifically Canaanite territory. From the beginning of the Iron Age the cultural heirs of the Canaanites were the Phoenicians, centered in the city-states of Tyre and Sidon, who themselves liked to be known as Canaanites (cf. Mt 15:21-22; Mk 7:24-26).<\/p>\n<p class=\"h2\" id=\"Language\">Language<\/p>\n<p>The various groups that inhabited western Palestine in the pre-Israelite period probably spoke related dialects of the Northwest Semitic linguistic family. The large territory covered by those peoples and the possible influence of Amorite, Hurrian, and Ugaritic languages complicate modern theories about what is properly meant by “Canaanite” as a language.<\/p>\n<p class=\"h2\" id=\"Literature\">Literature<\/p>\n<p>As with language, it is difficult to be specific about Canaanite literature. One clear fact is that our own alphabet originated in middle Bronze Age Canaan. Before that time, writing was either pictographic (words or ideas represented by pictures), cuneiform (wedge-shaped impressions in soft clay representing syllables and whole words), or hieroglyphic (Egyptian pictorial writing). Alphabetical writing was passed on through the Hebrews and Phoenicians to the Greeks, who gave our present alphabet its classical form.<\/p>\n<p>Until 1929 little Canaanite literature was known, but with the discoveries at Ugarit a large body of literary material came to light. The discoveries included portions of an epic poem about the god Baal and his consort Anath (possibly from c. 2000 <span>BC<\/span>), a legend about a royal personage named Aqhat (from c. 1800 <span>BC<\/span>), the legendary activities of King Keret (written c. 1500 <span>BC<\/span>), and fragmentary religious, medical, and administrative material.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Archaeological evidence shows that western Palestine was occupied as far back as the Old Stone Age. Mesolithic, Neolithic, and Chalcolithic deposits have also been found at several sites. It is possible that Semitic-speaking peoples inhabited places such as Jericho, Megiddo, and Byblos around 3000 <span>BC<\/span>. Discoveries at Tell Mardikh (Ebla) show that a vigorous Canaanite Empire existed in Syria about 2500 <span>BC<\/span>, and there is no doubt that both Amorite and Canaanite peoples were firmly settled in Syria and Palestine by 2000 <span>BC<\/span>. The best evidence for Canaanite occupation of western Palestine has come from the middle and late Bronze Age (c. 1950–1200 <span>BC<\/span>), when the land was dotted with Canaanite and Amorite city-states.<\/p>\n<p>The Egyptians made periodic forays into Palestine during their 5th and 6th dynasties; in the 13th dynasty (second millennium <span>BC<\/span>) they controlled much of Syria-Palestine both politically and economically.<\/p>\n<p>Canaanite contacts with Mesopotamia from about 2000 <span>BC<\/span> are indicated in texts discovered at Mari and Ugarit. Evidently Amorites, Hurrians, early Assyrians, and other peoples periodically migrated to Canaan, bringing with them a diversity of political and social forms. By the late 16th century <span>BC<\/span>, most of the small Canaanite kingdoms were firmly under Egyptian control. Within two centuries the most northerly ones were subject to Hittite political influence.<\/p>\n<p>Canaanite history is further complicated by the activities of the Hyksos people between about 1800 and 1500 <span>BC<\/span>. Of mixed Asiatic origin, the Hyksos owed much of their political influence to their military use of iron-fitted chariots and the compound Asiatic bow. From Canaanite locations like Hazor and Jericho, they invaded Egypt and established control there from about 1776 to about 1570 <span>BC<\/span>. When they were expelled at the start of Egypt’s New Kingdom (1570–1100 <span>BC<\/span>), they retreated to fortified sites in southern Canaan.<\/p>\n<p>Egyptian control over western Palestine had disappeared by the time of the Israelite conquest of Canaan; Joshua met predominantly Canaanite and Amorite opposition. The Israelite occupation of Canaan was aided by the state of decay into which the small Palestinian kingdoms had fallen. With the destruction of Hittite culture by the Sea Peoples and their occupation of the northern and coastal regions, the traditional city-states collapsed. From about 1100 <span>BC<\/span>, Canaanite culture was restricted to Tyre, Sidon, and a few other places.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>Before the Ugaritic discoveries, little was known about Canaanite religion apart from OT references to it. From what is now known of Canaanite culture, the head of the Canaanite list of gods was a shadowy personage named El, who was worshiped as the “father of man.” His consorts were Athirat, known to the Israelites as Asherah, Astarte, and Baaltis. El had a son, Baal, a fertility god described in myths as the lord of rain and storm. Baal succeeded his father as head of the pantheon (list of gods) and supposedly resided in the distant northern heavens. A monument found at Ugarit represented him carrying a thunderbolt at his left side and a mace in his right hand.<\/p>\n<p>Many small terra-cotta figurines with exaggerated secondary sexual characteristics, representing one or the other of the female deities, have been recovered from middle and late Bronze Age sites in western Palestine. A center devoted to the Anath cult, excavated at Byblos in Phoenicia, was evidently notorious for religious prostitution and sexual fertility rites; many naked female figures were found there. Other Canaanite cult objects included a sacred pillar of some sort <em>(<\/em><span class=\"hebrew\" lang=\"he\">massebah<\/span><em>)<\/em> and a wooden image <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>),<\/em> probably of the goddess herself.<\/p>\n<p>In the Amarna Age, Canaanite orgiastic religion was especially influential in the Near East; it infiltrated to some extent even the conservative religions of Egypt and Babylonia. Four principal festivals associated with agriculture seem to have been celebrated by the Canaanites, invariably occasions of revelry, drunkenness, and sexual excess. Canaanite religion was evidently the most sexually depraved of any in the ancient world.<\/p>\n<p class=\"h2\" id=\"InfluenceonIsrael\">Influence on Israel<\/p>\n<p>Israelite morality, as defined by the covenant laws of Mt Sinai, was very different from the cultic traditions of Canaanite life. Hebrew ethical monotheism was in many ways opposite to the depraved polytheistic nature worship of Canaanite religion. It was clear that the two systems could not coexist. Hence the law contained strict instructions that the Canaanites and their ways were to be eliminated from the Promised Land (Ex 23:24; 34:13-16; Dt 7:1-5) and that the Hebrews were to remain separate from Canaanite religion in loyalty to God’s covenant. That was far from easy, if only because both peoples spoke closely related dialects and therefore used similar expressions of speech. Further, the invading Israelites under Joshua found that the Canaanites were superior to them in building stone structures and in making metal tools, implements, and weapons. The Hebrews, at a disadvantage, must have faced the prospect of requiring technical help from the Canaanites. In the time of King Solomon, Canaanites from Phoenicia were enlisted to design and construct the temple of the Lord in Jerusalem. A superficial resemblance between some aspects of Canaanite and Hebrew religion, such as peace offerings and certain divine titles, also made it difficult to maintain Israel’s cultural distinctiveness.<\/p>\n<p>Except for the “ban” imposed at Jericho, the Israelites were able to use Canaanite equipment captured in battle. Hence their determination to destroy all traces of the Canaanites, including their corrupt religion, was gradually weakened. By the time of King Ahab, when the worship of the Tyrian Baal was firmly entrenched in the northern kingdom of Israel, the Hebrews were in serious danger of losing their spiritual and theological distinctiveness. Their priests, who should have played a major part in maintaining the uniqueness of the covenant faith, often lapsed into Canaanite ways, emulating the immorality of their pagan neighbors and encouraging the Israelite people to do likewise (cf. 1 Sm 2:22).<\/p>\n<p>As a result, Hebrew prophets proclaimed that their nation, which had almost completely succumbed to Canaanite blandishments, would have to be purified by exile before a renewed faith could become a possibility for Israel.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Israel, History of; Palestine.<\/p>","content_en":"<h3>CANAAN, CANAANITE<\/h3>\n<p>Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites.<\/p>\n<p>Preview<\/p>\n<p>• Land and People<\/p>\n<p>• Language<\/p>\n<p>• Literature<\/p>\n<p>• History<\/p>\n<p>• Religion<\/p>\n<p>• Influence on Israel<\/p>\n<p class=\"h2\" id=\"LandandPeople\">Land and People<\/p>\n<p>In the “table of nations” (Gn 10:15-19), Noah’s grandson Canaan was progenitor of 11 groups that lived in the area of Syria and Palestine. The first six evidently occupied territory at or south of Sidon, whereas the others lived farther north. The northerners mostly settled on the edge of the coastal plain; in the south, settlement spread eastward to the upland areas. OT references specifically placed the Canaanites in western Palestine’s valleys and coastal areas; the upland country was occupied by Amorites and other peoples (Nm 13:29; Jos 5:1; 7:9; Jgs 1:27-36).<\/p>\n<p>One of the earliest known references to the people of Canaan is in a tablet from Mari (15th century <span>BC<\/span>), in which a military officer reported his surveillance of “thieves and Canaanites.” The Canaanites were listed as a group on the Memphis Stele (inscribed column) of the Egyptian pharaoh Amenophis II (c. 1440 <span>BC<\/span>). The land of Canaan was mentioned in a 15th-century inscription of Idrimi, king of Aleppo (west of Ugarit), who fled to the Canaanite seaport of Ammiya and then became ruler of Alalakh (north of Ugarit). During the Amarna Age (15th–14th centuries <span>BC<\/span>), Palestine was politically dominated by Egypt, according to the Egyptian Amarna tablets.<\/p>\n<p>Just as “Canaan” designated the whole western Palestinian area, so “Canaanite” described its pre-Israelite inhabitants without specifying race. Among the peoples who lived in Palestine, the Amorites first appeared in the second millennium <span>BC<\/span> as immigrants from Mesopotamia.<\/p>\n<p>Several OT references seem to equate Amorite territory and the land of Canaan (Gn 12:5-6; 15:18-21; 48:22), a tradition reflected in the 18th-century <span>BC<\/span> Alalakh tablets, which depicted “Amurru” as part of Syria-Palestine. Tablets from Mari from about the same period speak of an Amorite ruler of Hazor in northern Palestine. The Tell el-Amarna texts (14th–13th centuries <span>BC<\/span>) indicate that the Amurru kingdom of the Lebanon region was monopolizing coastal trade and commerce; therefore, references to the two peoples (Amorites and Canaanites) together in Moses’ time and throughout the late Bronze Age (c. 1550–1200 <span>BC<\/span>) are not surprising.<\/p>\n<p>At the end of that period, the “Sea Peoples” (largely Philistines) destroyed the Hittite Empire, and in the time of Ramses III (c. 1180 <span>BC<\/span>) occupied western Palestine. The Israelite conquest of Palestine broke the power of many Canaanite and Amorite city-states, while the rise of a Philistine confederacy on the southern Palestinian coast restricted further the range of specifically Canaanite territory. From the beginning of the Iron Age the cultural heirs of the Canaanites were the Phoenicians, centered in the city-states of Tyre and Sidon, who themselves liked to be known as Canaanites (cf. Mt 15:21-22; Mk 7:24-26).<\/p>\n<p class=\"h2\" id=\"Language\">Language<\/p>\n<p>The various groups that inhabited western Palestine in the pre-Israelite period probably spoke related dialects of the Northwest Semitic linguistic family. The large territory covered by those peoples and the possible influence of Amorite, Hurrian, and Ugaritic languages complicate modern theories about what is properly meant by “Canaanite” as a language.<\/p>\n<p class=\"h2\" id=\"Literature\">Literature<\/p>\n<p>As with language, it is difficult to be specific about Canaanite literature. One clear fact is that our own alphabet originated in middle Bronze Age Canaan. Before that time, writing was either pictographic (words or ideas represented by pictures), cuneiform (wedge-shaped impressions in soft clay representing syllables and whole words), or hieroglyphic (Egyptian pictorial writing). Alphabetical writing was passed on through the Hebrews and Phoenicians to the Greeks, who gave our present alphabet its classical form.<\/p>\n<p>Until 1929 little Canaanite literature was known, but with the discoveries at Ugarit a large body of literary material came to light. The discoveries included portions of an epic poem about the god Baal and his consort Anath (possibly from c. 2000 <span>BC<\/span>), a legend about a royal personage named Aqhat (from c. 1800 <span>BC<\/span>), the legendary activities of King Keret (written c. 1500 <span>BC<\/span>), and fragmentary religious, medical, and administrative material.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Archaeological evidence shows that western Palestine was occupied as far back as the Old Stone Age. Mesolithic, Neolithic, and Chalcolithic deposits have also been found at several sites. It is possible that Semitic-speaking peoples inhabited places such as Jericho, Megiddo, and Byblos around 3000 <span>BC<\/span>. Discoveries at Tell Mardikh (Ebla) show that a vigorous Canaanite Empire existed in Syria about 2500 <span>BC<\/span>, and there is no doubt that both Amorite and Canaanite peoples were firmly settled in Syria and Palestine by 2000 <span>BC<\/span>. The best evidence for Canaanite occupation of western Palestine has come from the middle and late Bronze Age (c. 1950–1200 <span>BC<\/span>), when the land was dotted with Canaanite and Amorite city-states.<\/p>\n<p>The Egyptians made periodic forays into Palestine during their 5th and 6th dynasties; in the 13th dynasty (second millennium <span>BC<\/span>) they controlled much of Syria-Palestine both politically and economically.<\/p>\n<p>Canaanite contacts with Mesopotamia from about 2000 <span>BC<\/span> are indicated in texts discovered at Mari and Ugarit. Evidently Amorites, Hurrians, early Assyrians, and other peoples periodically migrated to Canaan, bringing with them a diversity of political and social forms. By the late 16th century <span>BC<\/span>, most of the small Canaanite kingdoms were firmly under Egyptian control. Within two centuries the most northerly ones were subject to Hittite political influence.<\/p>\n<p>Canaanite history is further complicated by the activities of the Hyksos people between about 1800 and 1500 <span>BC<\/span>. Of mixed Asiatic origin, the Hyksos owed much of their political influence to their military use of iron-fitted chariots and the compound Asiatic bow. From Canaanite locations like Hazor and Jericho, they invaded Egypt and established control there from about 1776 to about 1570 <span>BC<\/span>. When they were expelled at the start of Egypt’s New Kingdom (1570–1100 <span>BC<\/span>), they retreated to fortified sites in southern Canaan.<\/p>\n<p>Egyptian control over western Palestine had disappeared by the time of the Israelite conquest of Canaan; Joshua met predominantly Canaanite and Amorite opposition. The Israelite occupation of Canaan was aided by the state of decay into which the small Palestinian kingdoms had fallen. With the destruction of Hittite culture by the Sea Peoples and their occupation of the northern and coastal regions, the traditional city-states collapsed. From about 1100 <span>BC<\/span>, Canaanite culture was restricted to Tyre, Sidon, and a few other places.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>Before the Ugaritic discoveries, little was known about Canaanite religion apart from OT references to it. From what is now known of Canaanite culture, the head of the Canaanite list of gods was a shadowy personage named El, who was worshiped as the “father of man.” His consorts were Athirat, known to the Israelites as Asherah, Astarte, and Baaltis. El had a son, Baal, a fertility god described in myths as the lord of rain and storm. Baal succeeded his father as head of the pantheon (list of gods) and supposedly resided in the distant northern heavens. A monument found at Ugarit represented him carrying a thunderbolt at his left side and a mace in his right hand.<\/p>\n<p>Many small terra-cotta figurines with exaggerated secondary sexual characteristics, representing one or the other of the female deities, have been recovered from middle and late Bronze Age sites in western Palestine. A center devoted to the Anath cult, excavated at Byblos in Phoenicia, was evidently notorious for religious prostitution and sexual fertility rites; many naked female figures were found there. Other Canaanite cult objects included a sacred pillar of some sort <em>(<\/em><span class=\"hebrew\" lang=\"he\">massebah<\/span><em>)<\/em> and a wooden image <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>),<\/em> probably of the goddess herself.<\/p>\n<p>In the Amarna Age, Canaanite orgiastic religion was especially influential in the Near East; it infiltrated to some extent even the conservative religions of Egypt and Babylonia. Four principal festivals associated with agriculture seem to have been celebrated by the Canaanites, invariably occasions of revelry, drunkenness, and sexual excess. Canaanite religion was evidently the most sexually depraved of any in the ancient world.<\/p>\n<p class=\"h2\" id=\"InfluenceonIsrael\">Influence on Israel<\/p>\n<p>Israelite morality, as defined by the covenant laws of Mt Sinai, was very different from the cultic traditions of Canaanite life. Hebrew ethical monotheism was in many ways opposite to the depraved polytheistic nature worship of Canaanite religion. It was clear that the two systems could not coexist. Hence the law contained strict instructions that the Canaanites and their ways were to be eliminated from the Promised Land (Ex 23:24; 34:13-16; Dt 7:1-5) and that the Hebrews were to remain separate from Canaanite religion in loyalty to God’s covenant. That was far from easy, if only because both peoples spoke closely related dialects and therefore used similar expressions of speech. Further, the invading Israelites under Joshua found that the Canaanites were superior to them in building stone structures and in making metal tools, implements, and weapons. The Hebrews, at a disadvantage, must have faced the prospect of requiring technical help from the Canaanites. In the time of King Solomon, Canaanites from Phoenicia were enlisted to design and construct the temple of the Lord in Jerusalem. A superficial resemblance between some aspects of Canaanite and Hebrew religion, such as peace offerings and certain divine titles, also made it difficult to maintain Israel’s cultural distinctiveness.<\/p>\n<p>Except for the “ban” imposed at Jericho, the Israelites were able to use Canaanite equipment captured in battle. Hence their determination to destroy all traces of the Canaanites, including their corrupt religion, was gradually weakened. By the time of King Ahab, when the worship of the Tyrian Baal was firmly entrenched in the northern kingdom of Israel, the Hebrews were in serious danger of losing their spiritual and theological distinctiveness. Their priests, who should have played a major part in maintaining the uniqueness of the covenant faith, often lapsed into Canaanite ways, emulating the immorality of their pagan neighbors and encouraging the Israelite people to do likewise (cf. 1 Sm 2:22).<\/p>\n<p>As a result, Hebrew prophets proclaimed that their nation, which had almost completely succumbed to Canaanite blandishments, would have to be purified by exile before a renewed faith could become a possibility for Israel.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Israel, History of; Palestine.<\/p>","summary_ro":"CANAAN, CANAANITE Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites. Preview •...","summary_en":"CANAAN, CANAANITE Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites. Preview •...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16320,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heth*","title_en":"Heth*","content_ro":"<h3>HETH*<\/h3>\n<p>Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). <em>See<\/em> Hittites.<\/p>","content_en":"<h3>HETH*<\/h3>\n<p>Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). <em>See<\/em> Hittites.<\/p>","summary_ro":"HETH* Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). See Hittites.","summary_en":"HETH* Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). See Hittites.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16447,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>HITTITES<\/h3>\n<p>Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fought him to a standstill at Kadesh on the Orontes.<\/p>\n<p>For the most part, the biblical references do not suggest that the Hittites were more than a minor group, but the association of Hittite kings and Egypt with Solomon’s trade in horses and their involvement in the conflicts of Syria and Israel in the divided monarchy indicate that the Hittites were a people of great consequence.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The Hittite Empire had its center in Anatolia (Asia Minor, modern Turkey), with its capital at Hattusas (modern Baghazkoy) at the bend of the Halys River (present Kizil Irmak). The empire at times extended over a much larger area without definite boundaries since it included city-states that were dependencies of the Anatolian kingdom, related to it by treaties but otherwise not a part of it. Because of their presence in Palestine-Syria, the Hittites made their influence felt in Egypt and are well known from the art and inscriptions of that country. The presence of Hittites in Palestine is widely attested in the Bible, and the power of the Hittites in Palestinian cities like Hebron is indicated in patriarchal times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The Hittites (also known as Hattians) were one of several groups of peoples, thought to be neither Semitic nor Indo-European, who occupied the Anatolian plateau in the third millennium <span>BC<\/span>. In the late part of this millennium Indo-Europeans overran the area and assumed political power.<\/p>\n<p>History in the true sense, that is, based on written records, begins in Anatolia around 1900 <span>BC<\/span> with the arrival of Assyrian traders. These merchants established themselves in various cities and corresponded with their homeland using cuneiform tablets. Numbers of these records have been found near Kayseri. These mention the struggle among Hittite principalities for supremacy in Anatolia and refer to a King Anittas, who is known from Hittite sources of later date.<\/p>\n<p>During the 15th century <span>BC<\/span>, the dominance of the Hurrians was broken by the campaigns of the Egyptian king Thutmose III, but another Hurrian kingdom, Mitanni, soon became prominent in western Asia. Mitanni presented a threat to the Hittites, but with the arrival of an ambitious and energetic monarch, Suppiluliuma I (c. 1380–1340 <span>BC<\/span>), there came a resurgence of Hittite vitality and the strength of the empire. This was the time of the writing of the Amarna letters, with their testimony of the confused situation in Palestine-Syria.<\/p>\n<p>Suppiluliuma carried out a brilliant military expedition against Mitanni and then, by combining force with diplomatic genius, forged for himself a buffer zone of vassal city-states, which were bound to him by treaties, copies of which were found in the Hittite archives.<\/p>\n<p>During the first half of the 14th century, the languor of Amenhotep III and the religious preoccupation of Akhenaten had allowed the Asiatic empire of Egypt to dwindle away into a memory. But with the beginning of the 19th dynasty, the Egyptians became concerned about regaining what was lost. The contest for Palestine-Syria reached its climax with the famous battle at Kadesh on the Orontes, where the initial advantage was won by Hittite chariots. Ramses II celebrated the battle as a victory, although he barely escaped with his life. The Hittite king, Muwatallis, also claimed a triumph, but in political terms the battle was inconclusive. The next Hittite king after him, Hattusilis III, signed a treaty with Ramses II in the 21st year of the reign of the Egyptian king; the pact was confirmed by the marriage of the daughter of Hattusilis to Ramses II.<\/p>\n<p>Around the middle of the 13th century <span>BC<\/span>, the Hittites were threatened from the west by the Ahhiyawa, possibly to be associated with the Achaeans and the Sea Peoples (see Philistia, Philistines). It was a wave of the Sea Peoples that brought the Hittite Empire to an end around 1190 <span>BC<\/span> and surged along the eastern Mediterranean coast until it was finally stopped in the Nile Delta by Ramses III.<\/p>\n<p>In northern Syria, independent city-states continued to be ruled by kings who bore Hittite names and erected monuments inscribed with Hittite hieroglyphs. The Assyrians continued to refer to the area as the Land of Hatti, and the OT speaks of these rulers of principalities as “kings of the Hittites.” These little kingdoms were soon placed under Assyrian tribute and became Assyrian provinces in the reigns of Shalmaneser V and Sargon II, the rulers who also put an end to the northern kingdom of Israel by conquering Samaria in 721 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LanguagesandLiterature\">Languages and Literature<\/p>\n<p>In the texts found at Boghazkoy, eight different languages were employed. Of these, only two, Hittite and Akkadian, were used for official royal records. Akkadian was the lingua franca of the empire and was also the main language of the Amarna tablets. Hurrian is the only other language in which complete texts were written. The other languages occur mostly in short passages in Hittite religious documents, and one is identified only by some technical terms.<\/p>\n<p>There were eight languages: (1) Hittite, also called Nesite, was recognized by B. Hrozny as having affinities with Indo-European. This proposal met with skepticism among scholars for a while, but it has been proved beyond question. (2) Hattic (Hattian), the language of the aboriginal people of Anatolia, is used for speeches of the priests in the performance of the cultic ritual relating to the Hittite pantheon. (3) Luwian is another Indo-European language, closely related to Hittite. (4) Palaic, a little-known language, is also Indo-European. (5) Hurrian appears in many ritual texts. Fragments of a Hurrian translation of the Epic of Gilgamesh were found. One of the Amarna tablets, written by Tushratta, king of Mitanni, to Amenhotep III, was in Hurrian. Also represented are (6) the Aryan language of the Mitanni rulers, (7) Akkadian, and (8) Sumerian. In addition to the cuneiform script, the Hittites used hieroglyphs, which have been found inscribed on stone and lead.<\/p>\n<p>The Hittite archives contained texts of official documents, such as treaties, laws, instructions, annals of the kings, letters, and other historical records. There was much religious literature, including myths, legends, epics, incantations, rituals, omens, prayers, and descriptions of festivals and their celebration.<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The diversity of language characteristic of Hittite civilization is paralleled by the great mixture of ethnic backgrounds, particularly over the geographic range covered by the empire. The physical appearance of the Hittites is known from their own reliefs and from representation on Egyptian monuments. Their own depictions show the Hittites with unattractive faces, heavy coats, tall pointed caps, and shoes with turned-up toes.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>The Hittites had a pantheon of deities, known by name from the inscriptions and by appearance from the reliefs. Gods may be identified by a weapon or tool carried in the right hand, a symbol in the left hand, wings or similar appurtenances, or the sacred animal on which a divinity may stand.<\/p>\n<p>A principal god was the weather god, whose sacred animal was the bull. Out of the multiplicity of local cults, there arose an official pantheon, headed by the sun goddess, Arinna, who was the supreme deity of the state and of the king. The treaties of the Hittites typically have a long list of divinities who served as witnesses to the treaty and oath.<\/p>\n<p class=\"h2\" id=\"HittitesandtheBible\">Hittites and the Bible<\/p>\n<p>The name “Hittite(s)” occurs nearly 50 times in the OT but does not appear in the NT. If one includes the occurrences of the name of Heth, the father of the Hittites, there are more than 60 citations in the Bible. Most have to do with the presence of Hittites in Canaan. Their progenitor and eponym, Heth, is listed second among the sons of Canaan in the “table of nations” (Gn 10:15; cf. 1 Chr 1:13). Most of the references to the “sons of Heth” appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gn 23).<\/p>\n<p>The OT references to Hittites include Genesis 26:34; 27:46 (Hittite women); 49:29-32; 50:13 (Ephron); Exodus 33:2; Numbers 13:29; Deuteronomy 7:1; 20:17 (their destruction); Joshua 11:3; 12:8 (occupants of Canaan); 1 Samuel 26:6; 2 Samuel 11–12 (Uriah, a warrior under David); 1 Kings 9:20; 10:29 (laborers or traders under Solomon); 11:1 (wife of Solomon); Ezra 9:1 (foreigners); Ezekiel 16:3, 45 (Jerusalem’s ancestors).<\/p>","content_en":"<h3>HITTITES<\/h3>\n<p>Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fought him to a standstill at Kadesh on the Orontes.<\/p>\n<p>For the most part, the biblical references do not suggest that the Hittites were more than a minor group, but the association of Hittite kings and Egypt with Solomon’s trade in horses and their involvement in the conflicts of Syria and Israel in the divided monarchy indicate that the Hittites were a people of great consequence.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The Hittite Empire had its center in Anatolia (Asia Minor, modern Turkey), with its capital at Hattusas (modern Baghazkoy) at the bend of the Halys River (present Kizil Irmak). The empire at times extended over a much larger area without definite boundaries since it included city-states that were dependencies of the Anatolian kingdom, related to it by treaties but otherwise not a part of it. Because of their presence in Palestine-Syria, the Hittites made their influence felt in Egypt and are well known from the art and inscriptions of that country. The presence of Hittites in Palestine is widely attested in the Bible, and the power of the Hittites in Palestinian cities like Hebron is indicated in patriarchal times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The Hittites (also known as Hattians) were one of several groups of peoples, thought to be neither Semitic nor Indo-European, who occupied the Anatolian plateau in the third millennium <span>BC<\/span>. In the late part of this millennium Indo-Europeans overran the area and assumed political power.<\/p>\n<p>History in the true sense, that is, based on written records, begins in Anatolia around 1900 <span>BC<\/span> with the arrival of Assyrian traders. These merchants established themselves in various cities and corresponded with their homeland using cuneiform tablets. Numbers of these records have been found near Kayseri. These mention the struggle among Hittite principalities for supremacy in Anatolia and refer to a King Anittas, who is known from Hittite sources of later date.<\/p>\n<p>During the 15th century <span>BC<\/span>, the dominance of the Hurrians was broken by the campaigns of the Egyptian king Thutmose III, but another Hurrian kingdom, Mitanni, soon became prominent in western Asia. Mitanni presented a threat to the Hittites, but with the arrival of an ambitious and energetic monarch, Suppiluliuma I (c. 1380–1340 <span>BC<\/span>), there came a resurgence of Hittite vitality and the strength of the empire. This was the time of the writing of the Amarna letters, with their testimony of the confused situation in Palestine-Syria.<\/p>\n<p>Suppiluliuma carried out a brilliant military expedition against Mitanni and then, by combining force with diplomatic genius, forged for himself a buffer zone of vassal city-states, which were bound to him by treaties, copies of which were found in the Hittite archives.<\/p>\n<p>During the first half of the 14th century, the languor of Amenhotep III and the religious preoccupation of Akhenaten had allowed the Asiatic empire of Egypt to dwindle away into a memory. But with the beginning of the 19th dynasty, the Egyptians became concerned about regaining what was lost. The contest for Palestine-Syria reached its climax with the famous battle at Kadesh on the Orontes, where the initial advantage was won by Hittite chariots. Ramses II celebrated the battle as a victory, although he barely escaped with his life. The Hittite king, Muwatallis, also claimed a triumph, but in political terms the battle was inconclusive. The next Hittite king after him, Hattusilis III, signed a treaty with Ramses II in the 21st year of the reign of the Egyptian king; the pact was confirmed by the marriage of the daughter of Hattusilis to Ramses II.<\/p>\n<p>Around the middle of the 13th century <span>BC<\/span>, the Hittites were threatened from the west by the Ahhiyawa, possibly to be associated with the Achaeans and the Sea Peoples (see Philistia, Philistines). It was a wave of the Sea Peoples that brought the Hittite Empire to an end around 1190 <span>BC<\/span> and surged along the eastern Mediterranean coast until it was finally stopped in the Nile Delta by Ramses III.<\/p>\n<p>In northern Syria, independent city-states continued to be ruled by kings who bore Hittite names and erected monuments inscribed with Hittite hieroglyphs. The Assyrians continued to refer to the area as the Land of Hatti, and the OT speaks of these rulers of principalities as “kings of the Hittites.” These little kingdoms were soon placed under Assyrian tribute and became Assyrian provinces in the reigns of Shalmaneser V and Sargon II, the rulers who also put an end to the northern kingdom of Israel by conquering Samaria in 721 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LanguagesandLiterature\">Languages and Literature<\/p>\n<p>In the texts found at Boghazkoy, eight different languages were employed. Of these, only two, Hittite and Akkadian, were used for official royal records. Akkadian was the lingua franca of the empire and was also the main language of the Amarna tablets. Hurrian is the only other language in which complete texts were written. The other languages occur mostly in short passages in Hittite religious documents, and one is identified only by some technical terms.<\/p>\n<p>There were eight languages: (1) Hittite, also called Nesite, was recognized by B. Hrozny as having affinities with Indo-European. This proposal met with skepticism among scholars for a while, but it has been proved beyond question. (2) Hattic (Hattian), the language of the aboriginal people of Anatolia, is used for speeches of the priests in the performance of the cultic ritual relating to the Hittite pantheon. (3) Luwian is another Indo-European language, closely related to Hittite. (4) Palaic, a little-known language, is also Indo-European. (5) Hurrian appears in many ritual texts. Fragments of a Hurrian translation of the Epic of Gilgamesh were found. One of the Amarna tablets, written by Tushratta, king of Mitanni, to Amenhotep III, was in Hurrian. Also represented are (6) the Aryan language of the Mitanni rulers, (7) Akkadian, and (8) Sumerian. In addition to the cuneiform script, the Hittites used hieroglyphs, which have been found inscribed on stone and lead.<\/p>\n<p>The Hittite archives contained texts of official documents, such as treaties, laws, instructions, annals of the kings, letters, and other historical records. There was much religious literature, including myths, legends, epics, incantations, rituals, omens, prayers, and descriptions of festivals and their celebration.<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The diversity of language characteristic of Hittite civilization is paralleled by the great mixture of ethnic backgrounds, particularly over the geographic range covered by the empire. The physical appearance of the Hittites is known from their own reliefs and from representation on Egyptian monuments. Their own depictions show the Hittites with unattractive faces, heavy coats, tall pointed caps, and shoes with turned-up toes.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>The Hittites had a pantheon of deities, known by name from the inscriptions and by appearance from the reliefs. Gods may be identified by a weapon or tool carried in the right hand, a symbol in the left hand, wings or similar appurtenances, or the sacred animal on which a divinity may stand.<\/p>\n<p>A principal god was the weather god, whose sacred animal was the bull. Out of the multiplicity of local cults, there arose an official pantheon, headed by the sun goddess, Arinna, who was the supreme deity of the state and of the king. The treaties of the Hittites typically have a long list of divinities who served as witnesses to the treaty and oath.<\/p>\n<p class=\"h2\" id=\"HittitesandtheBible\">Hittites and the Bible<\/p>\n<p>The name “Hittite(s)” occurs nearly 50 times in the OT but does not appear in the NT. If one includes the occurrences of the name of Heth, the father of the Hittites, there are more than 60 citations in the Bible. Most have to do with the presence of Hittites in Canaan. Their progenitor and eponym, Heth, is listed second among the sons of Canaan in the “table of nations” (Gn 10:15; cf. 1 Chr 1:13). Most of the references to the “sons of Heth” appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gn 23).<\/p>\n<p>The OT references to Hittites include Genesis 26:34; 27:46 (Hittite women); 49:29-32; 50:13 (Ephron); Exodus 33:2; Numbers 13:29; Deuteronomy 7:1; 20:17 (their destruction); Joshua 11:3; 12:8 (occupants of Canaan); 1 Samuel 26:6; 2 Samuel 11–12 (Uriah, a warrior under David); 1 Kings 9:20; 10:29 (laborers or traders under Solomon); 11:1 (wife of Solomon); Ezra 9:1 (foreigners); Ezekiel 16:3, 45 (Jerusalem’s ancestors).<\/p>","summary_ro":"HITTITES Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fou...","summary_en":"HITTITES Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fou...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18596,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jebusite Jebus","title_en":"Jebusite Jebus","content_ro":"<h3>JEBUS, JEBUSITE<\/h3>\n<p>Walled city, lying on the boundary between Judah and Benjamin, conquered by David; thereafter, it was known as the “city of David,” or ancient Jerusalem. Its occupants were Jebusites (Jos 18:16). They were one of the several clans or tribes collectively known as Canaanites (Gn 10:15-16). Their land, along with that of their neighbors, was repeatedly promised to the Israelites (Ex 3:8; 13:5; 23:23; 33:2; 34:11; Nm 13:29; Dt 7:1; 20:17). This promise was partially fulfilled early in the campaign under Joshua (Jos 3:10; 12:8; 18:16; cf. 24:11). It is said that the men of Judah fought against Jerusalem and took it (18:28). “The Benjamites, however, failed to dislodge the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the Benjamites” (Jgs 1:21, <span>niv<\/span>). Apparently the city was captured by the men of Judah, but its inhabitants were not destroyed and they later reoccupied the site.<\/p>\n\n<p>Jebus (or Jerusalem) lay on the borderline between two tribes, and this may account for its survival until the time of David. The borders of Judah and Benjamin are thus defined: “The boundary then passed through the valley of the son of Hinnom, along the southern slopes of the Jebusites, where the city of Jerusalem is located. Then it went west to the top of the mountain above the valley of Hinnom, and on up to the northern end of the valley of Rephaim” (Jos 15:8, <span>nlt<\/span>); “it then goes down the valley of Hinnom, south of the shoulder of the Jebusites, and downward to En-rogel” (Jos 18:16, <span>rsv<\/span>). The two accounts agree: the survey of Judah follows a westerly direction; the survey of Benjamin moves eastward; both indicate that Jebus lay on the southern slope of the “mountain” north of the valley of Hinnom, the site of East Jerusalem today.<\/p>\n<p>The city’s survival was assured by a constant supply of water, the spring of Gihon, and by strong natural defenses. It was easily defended by steep valleys on three sides: the Kidron on the east, the Hinnom on the south and west. The Jebusites therefore considered their city impregnable. This gave them a certain arrogance and complacency. After the death of Saul, when David was seeking to consolidate the kingdom, the Jebusites scornfully challenged David to capture their stronghold (2 Sm 5:6; cf. 1 Chr 11:5). As the last remaining Canaanite stronghold in the area, it presented a unique challenge. Joab apparently led the attack up the water shaft and succeeded where previous attempts had failed (2 Sm 5:8).<\/p>\n<p>For political as well as strategic reasons, David decided to move his capital from Hebron to Jebus. Politically, it lay in neutral territory between Judah and Benjamin and thus aroused no jealousy. Strategically, it was easily defended and more centrally located. The choice proved a wise one. In spite of the fact that Jebus-Jerusalem lies on no waterway or major highway, it has become through the centuries the spiritual capital of the world. Under David and Solomon, it became Israel’s religious center, and today it is of prime importance to the three major monotheistic religions of mankind.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>JEBUS, JEBUSITE<\/h3>\n<p>Walled city, lying on the boundary between Judah and Benjamin, conquered by David; thereafter, it was known as the “city of David,” or ancient Jerusalem. Its occupants were Jebusites (Jos 18:16). They were one of the several clans or tribes collectively known as Canaanites (Gn 10:15-16). Their land, along with that of their neighbors, was repeatedly promised to the Israelites (Ex 3:8; 13:5; 23:23; 33:2; 34:11; Nm 13:29; Dt 7:1; 20:17). This promise was partially fulfilled early in the campaign under Joshua (Jos 3:10; 12:8; 18:16; cf. 24:11). It is said that the men of Judah fought against Jerusalem and took it (18:28). “The Benjamites, however, failed to dislodge the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the Benjamites” (Jgs 1:21, <span>niv<\/span>). Apparently the city was captured by the men of Judah, but its inhabitants were not destroyed and they later reoccupied the site.<\/p>\n\n<p>Jebus (or Jerusalem) lay on the borderline between two tribes, and this may account for its survival until the time of David. The borders of Judah and Benjamin are thus defined: “The boundary then passed through the valley of the son of Hinnom, along the southern slopes of the Jebusites, where the city of Jerusalem is located. Then it went west to the top of the mountain above the valley of Hinnom, and on up to the northern end of the valley of Rephaim” (Jos 15:8, <span>nlt<\/span>); “it then goes down the valley of Hinnom, south of the shoulder of the Jebusites, and downward to En-rogel” (Jos 18:16, <span>rsv<\/span>). The two accounts agree: the survey of Judah follows a westerly direction; the survey of Benjamin moves eastward; both indicate that Jebus lay on the southern slope of the “mountain” north of the valley of Hinnom, the site of East Jerusalem today.<\/p>\n<p>The city’s survival was assured by a constant supply of water, the spring of Gihon, and by strong natural defenses. It was easily defended by steep valleys on three sides: the Kidron on the east, the Hinnom on the south and west. The Jebusites therefore considered their city impregnable. This gave them a certain arrogance and complacency. After the death of Saul, when David was seeking to consolidate the kingdom, the Jebusites scornfully challenged David to capture their stronghold (2 Sm 5:6; cf. 1 Chr 11:5). As the last remaining Canaanite stronghold in the area, it presented a unique challenge. Joab apparently led the attack up the water shaft and succeeded where previous attempts had failed (2 Sm 5:8).<\/p>\n<p>For political as well as strategic reasons, David decided to move his capital from Hebron to Jebus. Politically, it lay in neutral territory between Judah and Benjamin and thus aroused no jealousy. Strategically, it was easily defended and more centrally located. The choice proved a wise one. In spite of the fact that Jebus-Jerusalem lies on no waterway or major highway, it has become through the centuries the spiritual capital of the world. Under David and Solomon, it became Israel’s religious center, and today it is of prime importance to the three major monotheistic religions of mankind.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","summary_ro":"JEBUS, JEBUSITE Walled city, lying on the boundary between Judah and Benjamin, conquered by David; thereafter, it was known as the “city of David,” or ancient Jerusalem. Its occupants were Jebusites (Jos 18:16). They were one of the several clans or tribes collectively known as Canaanites (Gn 10:15-16). Their land, along with that of their neighbors, was repeatedly promised to the Israelites (Ex 3:8; 13:5; 23:23; 33:2; 34:11; Nm 13:29; Dt 7:1; 20:17). This promise was partially fulfilled earl...","summary_en":"JEBUS, JEBUSITE Walled city, lying on the boundary between Judah and Benjamin, conquered by David; thereafter, it was known as the “city of David,” or ancient Jerusalem. Its occupants were Jebusites (Jos 18:16). They were one of the several clans or tribes collectively known as Canaanites (Gn 10:15-16). Their land, along with that of their neighbors, was repeatedly promised to the Israelites (Ex 3:8; 13:5; 23:23; 33:2; 34:11; Nm 13:29; Dt 7:1; 20:17). This promise was partially fulfilled earl...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31375,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Primogeniture*","title_en":"Primogeniture*","content_ro":"<h3>PRIMOGENITURE*<\/h3>\n<p>Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to the rights of the firstborn (primogeniture) can be seen in the distinction drawn between the firstborn and other sons (Gn 10:15; 25:13; 36:15), the double portion to be given to the firstborn (Dt 21:17), as well as the paternal blessing given to them (Gn 21:1-14; 27:1-29; 48:18).<\/p>\n<p><em>See also<\/em> Birthright; Firstborn.<\/p>","content_en":"<h3>PRIMOGENITURE*<\/h3>\n<p>Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to the rights of the firstborn (primogeniture) can be seen in the distinction drawn between the firstborn and other sons (Gn 10:15; 25:13; 36:15), the double portion to be given to the firstborn (Dt 21:17), as well as the paternal blessing given to them (Gn 21:1-14; 27:1-29; 48:18).<\/p>\n<p><em>See also<\/em> Birthright; Firstborn.<\/p>","summary_ro":"PRIMOGENITURE* Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to th...","summary_en":"PRIMOGENITURE* Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to th...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35274,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sidon (Person)","title_en":"Sidon (Person)","content_ro":"<h3>SIDON (P<span>erson<\/span>)<\/h3>\n<p>Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history.<\/p>\n<p><em>See also<\/em> Sidon (Place), Sidonian.<\/p>","content_en":"<h3>SIDON (P<span>erson<\/span>)<\/h3>\n<p>Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history.<\/p>\n<p><em>See also<\/em> Sidon (Place), Sidonian.<\/p>","summary_ro":"SIDON (Person) Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history. See also Sidon (Place), Sidonian.","summary_en":"SIDON (Person) Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history. See also Sidon (Place), Sidonian.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:15","title_en":"Study Note: Geneza 10:15","content_ro":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","content_en":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","summary_ro":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","summary_en":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:15","title_en":"Study Note: Geneza 10:15","content_ro":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","content_en":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","summary_ro":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","summary_en":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98233,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:15","title_en":"Study Note: Geneza 10:15","content_ro":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","content_en":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","summary_ro":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","summary_en":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:15","title_en":"Study Note: Geneza 10:15","content_ro":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","content_en":"<p><strong>10:15-18<\/strong> <em>Sidon<\/em> settled in Phoenicia, north of <em>Canaan<\/em>. • <em>Hittites:<\/em> The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The <em>Jebusites<\/em> were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The <em>Amorites<\/em> lived throughout the mountains of Palestine in Canaan (see Gen 15:16; 48:22; Num 13:29; Deut 3:8; Josh 10:5; Judg 1:35; 10:8; Ezek 16:3). • Little is known of the <em>Girgashites,<\/em> a Canaanite tribe (Gen 15:21; Deut 7:1; Josh 3:10). • The <em>Hivites<\/em> were an uncircumcised Canaanite tribe (Gen 34:2, 13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam 24:7). • The <em>Arkites<\/em> resided in Tell ’Arqa in Lebanon. • The <em>Sinites<\/em> formed a city-state and inhabited Phoenicia. • The <em>Arvadites<\/em> inhabited Ruad in northern Phoenicia, near the El Kebir River. They were known for shipping (cp. Ezek 27:8). • The <em>Zemarites<\/em> inhabited Sumur (modern Sumra), north of Arka on the Phoenician coast. • The <em>Hamathites<\/em> founded what is now Hama on the Orontes River, the northern boundary of Canaan (see Num 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65; 2 Kgs 14:25-28).<\/p>","summary_ro":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","summary_en":"10:15-18 Sidon settled in Phoenicia, north of Canaan. • Hittites: The Hittites in Genesis were a coalition of cities within Canaan (see 26:34-35; 27:46; Ezek 16:3). They were probably not the same as the Hittites of Anatolia (Asia Minor), whose empire was one of the great empires of antiquity during the patriarchal period. • The Jebusites were ancient inhabitants of Jerusalem (Josh 15:63; Judg 19:10-11; 2 Sam 5:6-9). • The Amorites lived throughout the mountains of Palestine in Canaan (see Ge...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":1392,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amorites","title_en":"Amorites","content_ro":"<h3>AMORITES<\/h3>\n<p>Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium <span>BC<\/span>. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine.<\/p>\n<p>Akkadian cuneiform inscriptions mention a relatively uncivilized people called <em>Amurru<\/em> (translation of the Sumerian <em>Mar-tu<\/em>), perhaps named for a storm god. They overran the Sumerians and eventually most of Mesopotamia. The city of Mari, on the upper Euphrates River, fell to them about 2000 <span>BC<\/span>; Eshunna a short time later; Babylon by 1830 <span>BC<\/span>; and finally Assur around 1750 <span>BC<\/span>.<\/p>\n<p>Farther to the west, Amorites had been in Palestine and Syria as early as the third millennium <span>BC<\/span>. Egyptian texts of the early part of the 19th century <span>BC<\/span> show that additional waves of Amorite nomads were entering Canaan at that time. Many of their names are similar to the Amorite names from upper Mesopotamia. In fact, many names from the Mari tablets are identical with or similar to names in the patriarchal accounts in Genesis. People named Jacob, Abraham, Levi, and Ishmael were known at Mari, and names similar to Gad and Dan have been found there. Benjamin was known as the name of a tribe. Nahor was found to be the name of a city near Haran. According to Genesis, Abraham lived in Haran many years before going to Canaan. Jacob spent 20 years there and married two women from Haran.<\/p>\n<p>Amorites appear prominently in the OT as major obstacles to the occupation of Canaan (the Promised Land) by the Israelites after the exodus. Calling Moses to lead Israel out of Egypt, the Lord spoke of Canaan, then occupied by Amorites and others, as a good land (Ex 3:8, 17; 13:5). When the Israelites were in the wilderness, God promised to destroy those nations (Ex 23:23) and drive them out of the land (Ex 33:2). The Hebrew people were warned not to make covenants with any of them, to intermarry with them, or to tolerate their idol worship (Ex 34:11-17).<\/p>\n<p>Spies sent into the land found Amalekites in the south; Hittites, Jebusites, and Amorites in the northern mountains and to the west of the Jordan River; and Canaanites by the sea and along the Jordan (Nm 13:25-29). At that time there were Amorites east of the Jordan as well (Nm 21:13).<\/p>\n<p>God had instructed Israel to go up from Horeb and conquer the mountain Amorites on the west side of the Jordan all the way to the Mediterranean Sea (Dt 1:7). When they arrived at Kadesh-barnea they were at the foot of those mountains (Dt 1:19-20). But the people murmured and complained that God had brought them from Egypt only to be slaughtered by the Amorites. From the spies’ reports, they pictured the Amorites as an awesome people, greater and taller than the Israelites (Dt 1:26-28). At first they refused to trust God enough to go in, so God told them to turn around and head back into the wilderness. Then they changed their minds, stubbornly attacked the Amorites against God’s command, and were badly beaten (Dt 1:34-44). Finally, after 38 additional years in the wilderness, the Israelites once again faced the Amorites, but this time on the east side of the Dead Sea (Nm 21:13). The Amorite king, Sihon, refused to let them pass through his land. The Israelites were drawn up at the Arnon River, which flows into the Dead Sea about two-thirds of the way up its eastern shore.<\/p>\n<p>Transjordan was controlled by two Amorite kings, Sihon and Og. Israel had to face Sihon first. His city, Heshbon, lay due east of the north end of the Dead Sea (Nm 21:21-26). Sihon himself had taken this land from the Moabites. Moses knew of Sihon’s reputation and quoted a poem that boasted of Sihon’s victory over Moab (Nm 21:27-30). Nevertheless, the Israelites defeated Sihon and devastated his kingdom from Dibon, four miles (6.4 kilometers) north of the Arnon, to Medeba, seven miles (11.2 kilometers) south of Heshbon. King Og, farther to the north, received the same treatment (Nm 21:31-35). King Balak of Moab heard of the Israelite victories and was terrified (Nm 22:2-3).<\/p>\n<p>Moses reminded the people that by relying on God’s promises they had taken all of the land of the Amorites east of the Jordan (Dt 2:24–3:10). The conquered territory was given to the tribes of Gad and Reuben and to the half-tribe of Manasseh (Nm 32:33). Then, 40 years after the exodus began, Israel was standing on the east side of the Jordan, having dispossessed the two great Amorite nations there (Dt 1:1-4). But there were other Amorite kingdoms in the hills west of the Jordan, along with other nations (Dt 7:1-2). They were to be destroyed in the same way Sihon and Og had been defeated (Dt 31:3-6).<\/p>\n<p>So famous was the victory of Israel east of the Jordan that Rahab and others in Jericho, west of the Jordan, knew of it and were frightened (Jos 2:8-11). The Israelites crossed the Jordan and took Jericho but were defeated at the smaller city of Ai in the hill country west of Jericho. They immediately assumed that they would be wiped out by the Amorites in those hills (Jos 7:7).<\/p>\n<p>The Israelites regained God’s favor, however, and defeated Ai. Their victory made an impression on the other kingdoms west of the Jordan in the hills, valleys, and coastlands up to Lebanon, who allied to fight Joshua (Jos 9:1-2). Gibeon, an Amorite city seven miles (11.2 kilometers) southwest of Ai, made peace with Israel, putting more fear in the hearts of the remaining kings (Jos 10:1-2). Adoni-zedek, king of Jerusalem, was evidently the leader of the Amorite kings west of the Jordan (Jos 10:3). Jerusalem was only eight miles (12.8 kilometers) southeast of Gibeon. Adoni-zedek called together the kings of Hebron, Jarmuth, Lachish, and Eglon, all within 50 miles (80.4 kilometers) of Jerusalem, to fight against Gibeon and Joshua (Jos 10:3-5).<\/p>\n<p>Joshua came to Gibeon’s defense and routed the Amorites, chasing them to the northwest and southwest. The Lord fought for Israel, raining hailstones on the Amorites at Azekah, southwest of Gibeon, and causing the sun to stand still in order to provide a longer battle day (Jos 10:6-14).<\/p>\n<p>In the far north, Jabin, king of Hazor, rallied the Canaanites and remaining Amorites all the way north to Mt Hermon (Jos 11:1-5). But they too were overcome (Jos 11:10-23). Toward the end of Joshua’s career, he reminded the people that it was the Lord who had given them the land of the Amorites (Jos 24:1-18).<\/p>\n<p>After the occupation of Canaan by Israel, Amorites still present in the land chased Dan’s tribe into the mountains and continued to live near Aijalon, 17 miles (27.4 kilometers) west of Jerusalem. They still held the slopes toward the south end of the Dead Sea as well (Jgs 1:34-36). In the period of the judges, the Amorites and their gods posed a constant threat to Israel’s well-being (Jgs 6:10).<\/p>\n<p>At the end of the period of the judges, relations between Israel and the Amorites improved (1 Sm 7:14). David continued to honor Joshua’s treaty with the Amorite remnant of Gibeon (2 Sm 21:2-6). Solomon conscripted his labor forces from the Amorites and other peoples still surviving from Israelite conquest (1 Kgs 9:20-22).<\/p>\n<p>The OT treats the deliverance of the Amorites and their land into the hands of Israel as a great event comparable with the exodus itself, a victory to be remembered and celebrated (Pss 135:9-12; 136:13-26). If the people forgot, the Lord reminded them through his prophets (Am 2:9-10). Long after Sihon and Og had been defeated, the area east of the Jordan was still remembered as the land of “Sihon king of the Amorites” (1 Kgs 4:19). When the kings of Israel and Judah began to fail God, the memory of the Amorites provided a standard of comparison of evil. The Jews’ continuing fascination with idolatry led God to address Jerusalem, representing the Jewish people, through the prophet Ezekiel: “Your mother was a Hittite and your father an Amorite” (Ez 16:45). In the biblical view, the Amorites stood for everything that is abominable in the sight of God.<\/p>","content_en":"<h3>AMORITES<\/h3>\n<p>Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium <span>BC<\/span>. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine.<\/p>\n<p>Akkadian cuneiform inscriptions mention a relatively uncivilized people called <em>Amurru<\/em> (translation of the Sumerian <em>Mar-tu<\/em>), perhaps named for a storm god. They overran the Sumerians and eventually most of Mesopotamia. The city of Mari, on the upper Euphrates River, fell to them about 2000 <span>BC<\/span>; Eshunna a short time later; Babylon by 1830 <span>BC<\/span>; and finally Assur around 1750 <span>BC<\/span>.<\/p>\n<p>Farther to the west, Amorites had been in Palestine and Syria as early as the third millennium <span>BC<\/span>. Egyptian texts of the early part of the 19th century <span>BC<\/span> show that additional waves of Amorite nomads were entering Canaan at that time. Many of their names are similar to the Amorite names from upper Mesopotamia. In fact, many names from the Mari tablets are identical with or similar to names in the patriarchal accounts in Genesis. People named Jacob, Abraham, Levi, and Ishmael were known at Mari, and names similar to Gad and Dan have been found there. Benjamin was known as the name of a tribe. Nahor was found to be the name of a city near Haran. According to Genesis, Abraham lived in Haran many years before going to Canaan. Jacob spent 20 years there and married two women from Haran.<\/p>\n<p>Amorites appear prominently in the OT as major obstacles to the occupation of Canaan (the Promised Land) by the Israelites after the exodus. Calling Moses to lead Israel out of Egypt, the Lord spoke of Canaan, then occupied by Amorites and others, as a good land (Ex 3:8, 17; 13:5). When the Israelites were in the wilderness, God promised to destroy those nations (Ex 23:23) and drive them out of the land (Ex 33:2). The Hebrew people were warned not to make covenants with any of them, to intermarry with them, or to tolerate their idol worship (Ex 34:11-17).<\/p>\n<p>Spies sent into the land found Amalekites in the south; Hittites, Jebusites, and Amorites in the northern mountains and to the west of the Jordan River; and Canaanites by the sea and along the Jordan (Nm 13:25-29). At that time there were Amorites east of the Jordan as well (Nm 21:13).<\/p>\n<p>God had instructed Israel to go up from Horeb and conquer the mountain Amorites on the west side of the Jordan all the way to the Mediterranean Sea (Dt 1:7). When they arrived at Kadesh-barnea they were at the foot of those mountains (Dt 1:19-20). But the people murmured and complained that God had brought them from Egypt only to be slaughtered by the Amorites. From the spies’ reports, they pictured the Amorites as an awesome people, greater and taller than the Israelites (Dt 1:26-28). At first they refused to trust God enough to go in, so God told them to turn around and head back into the wilderness. Then they changed their minds, stubbornly attacked the Amorites against God’s command, and were badly beaten (Dt 1:34-44). Finally, after 38 additional years in the wilderness, the Israelites once again faced the Amorites, but this time on the east side of the Dead Sea (Nm 21:13). The Amorite king, Sihon, refused to let them pass through his land. The Israelites were drawn up at the Arnon River, which flows into the Dead Sea about two-thirds of the way up its eastern shore.<\/p>\n<p>Transjordan was controlled by two Amorite kings, Sihon and Og. Israel had to face Sihon first. His city, Heshbon, lay due east of the north end of the Dead Sea (Nm 21:21-26). Sihon himself had taken this land from the Moabites. Moses knew of Sihon’s reputation and quoted a poem that boasted of Sihon’s victory over Moab (Nm 21:27-30). Nevertheless, the Israelites defeated Sihon and devastated his kingdom from Dibon, four miles (6.4 kilometers) north of the Arnon, to Medeba, seven miles (11.2 kilometers) south of Heshbon. King Og, farther to the north, received the same treatment (Nm 21:31-35). King Balak of Moab heard of the Israelite victories and was terrified (Nm 22:2-3).<\/p>\n<p>Moses reminded the people that by relying on God’s promises they had taken all of the land of the Amorites east of the Jordan (Dt 2:24–3:10). The conquered territory was given to the tribes of Gad and Reuben and to the half-tribe of Manasseh (Nm 32:33). Then, 40 years after the exodus began, Israel was standing on the east side of the Jordan, having dispossessed the two great Amorite nations there (Dt 1:1-4). But there were other Amorite kingdoms in the hills west of the Jordan, along with other nations (Dt 7:1-2). They were to be destroyed in the same way Sihon and Og had been defeated (Dt 31:3-6).<\/p>\n<p>So famous was the victory of Israel east of the Jordan that Rahab and others in Jericho, west of the Jordan, knew of it and were frightened (Jos 2:8-11). The Israelites crossed the Jordan and took Jericho but were defeated at the smaller city of Ai in the hill country west of Jericho. They immediately assumed that they would be wiped out by the Amorites in those hills (Jos 7:7).<\/p>\n<p>The Israelites regained God’s favor, however, and defeated Ai. Their victory made an impression on the other kingdoms west of the Jordan in the hills, valleys, and coastlands up to Lebanon, who allied to fight Joshua (Jos 9:1-2). Gibeon, an Amorite city seven miles (11.2 kilometers) southwest of Ai, made peace with Israel, putting more fear in the hearts of the remaining kings (Jos 10:1-2). Adoni-zedek, king of Jerusalem, was evidently the leader of the Amorite kings west of the Jordan (Jos 10:3). Jerusalem was only eight miles (12.8 kilometers) southeast of Gibeon. Adoni-zedek called together the kings of Hebron, Jarmuth, Lachish, and Eglon, all within 50 miles (80.4 kilometers) of Jerusalem, to fight against Gibeon and Joshua (Jos 10:3-5).<\/p>\n<p>Joshua came to Gibeon’s defense and routed the Amorites, chasing them to the northwest and southwest. The Lord fought for Israel, raining hailstones on the Amorites at Azekah, southwest of Gibeon, and causing the sun to stand still in order to provide a longer battle day (Jos 10:6-14).<\/p>\n<p>In the far north, Jabin, king of Hazor, rallied the Canaanites and remaining Amorites all the way north to Mt Hermon (Jos 11:1-5). But they too were overcome (Jos 11:10-23). Toward the end of Joshua’s career, he reminded the people that it was the Lord who had given them the land of the Amorites (Jos 24:1-18).<\/p>\n<p>After the occupation of Canaan by Israel, Amorites still present in the land chased Dan’s tribe into the mountains and continued to live near Aijalon, 17 miles (27.4 kilometers) west of Jerusalem. They still held the slopes toward the south end of the Dead Sea as well (Jgs 1:34-36). In the period of the judges, the Amorites and their gods posed a constant threat to Israel’s well-being (Jgs 6:10).<\/p>\n<p>At the end of the period of the judges, relations between Israel and the Amorites improved (1 Sm 7:14). David continued to honor Joshua’s treaty with the Amorite remnant of Gibeon (2 Sm 21:2-6). Solomon conscripted his labor forces from the Amorites and other peoples still surviving from Israelite conquest (1 Kgs 9:20-22).<\/p>\n<p>The OT treats the deliverance of the Amorites and their land into the hands of Israel as a great event comparable with the exodus itself, a victory to be remembered and celebrated (Pss 135:9-12; 136:13-26). If the people forgot, the Lord reminded them through his prophets (Am 2:9-10). Long after Sihon and Og had been defeated, the area east of the Jordan was still remembered as the land of “Sihon king of the Amorites” (1 Kgs 4:19). When the kings of Israel and Judah began to fail God, the memory of the Amorites provided a standard of comparison of evil. The Jews’ continuing fascination with idolatry led God to address Jerusalem, representing the Jewish people, through the prophet Ezekiel: “Your mother was a Hittite and your father an Amorite” (Ez 16:45). In the biblical view, the Amorites stood for everything that is abominable in the sight of God.<\/p>","summary_ro":"AMORITES Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium BC. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine. Akkadian cuneiform inscriptions mention a relatively uncivilized people called Amurru (translation of the Sumerian Mar-tu), perhap...","summary_en":"AMORITES Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium BC. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine. Akkadian cuneiform inscriptions mention a relatively uncivilized people called Amurru (translation of the Sumerian Mar-tu), perhap...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13915,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Girgashites","title_en":"Girgashites","content_ro":"<h3>GIRGASHITES<\/h3>\n<p>Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name <em>Gresh<\/em> appeared in 13th century <span>BC<\/span> Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (<span>kjv<\/span>), “Gerasenes,” and “Gadarenes” may preserve the tradition of Girgashite occupation of Palestine.<\/p>","content_en":"<h3>GIRGASHITES<\/h3>\n<p>Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name <em>Gresh<\/em> appeared in 13th century <span>BC<\/span> Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (<span>kjv<\/span>), “Gerasenes,” and “Gadarenes” may preserve the tradition of Girgashite occupation of Palestine.<\/p>","summary_ro":"GIRGASHITES Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name Gresh appeared in 13th century BC Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (kjv),...","summary_en":"GIRGASHITES Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name Gresh appeared in 13th century BC Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (kjv),...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27797,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":2669,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arkite","title_en":"Arkite","content_ro":"<h3>ARKITE<\/h3>\n<p>Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 <span>BC<\/span>. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2).<\/p>\n<p><em>See also<\/em> Archi, Archite.<\/p>","content_en":"<h3>ARKITE<\/h3>\n<p>Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 <span>BC<\/span>. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2).<\/p>\n<p><em>See also<\/em> Archi, Archite.<\/p>","summary_ro":"ARKITE Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 BC. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2). See also Archi, Archite.","summary_en":"ARKITE Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 BC. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2). See also Archi, Archite.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16467,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hivites","title_en":"Hivites","content_ro":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","content_en":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","summary_ro":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","summary_en":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35556,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sinite","title_en":"Sinite","content_ro":"<h3>SINITE<\/h3>\n<p>Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).<\/p>","content_en":"<h3>SINITE<\/h3>\n<p>Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).<\/p>","summary_ro":"SINITE Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).","summary_en":"SINITE Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":2809,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arvadite Arvad","title_en":"Arvadite Arvad","content_ro":"<h3>ARVAD, ARVADITE<\/h3>\n<p>Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 <span>BC<\/span>. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to the 7th centuries <span>BC<\/span>.<\/p>\n<p>Arvad was later known as Aradus or Arados, and is referred to as such in 1 Maccabees 15:23. During the Persian and Hellenistic periods it was once again an important Mediterranean seaport, only to decline again. The Canaanite tribe of Arvadites (Gn 10:18; 1 Chr 1:16) possibly had an ethnic connection with the island Arvad. Today Arvad is known as Ruad.<\/p>","content_en":"<h3>ARVAD, ARVADITE<\/h3>\n<p>Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 <span>BC<\/span>. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to the 7th centuries <span>BC<\/span>.<\/p>\n<p>Arvad was later known as Aradus or Arados, and is referred to as such in 1 Maccabees 15:23. During the Persian and Hellenistic periods it was once again an important Mediterranean seaport, only to decline again. The Canaanite tribe of Arvadites (Gn 10:18; 1 Chr 1:16) possibly had an ethnic connection with the island Arvad. Today Arvad is known as Ruad.<\/p>","summary_ro":"ARVAD, ARVADITE Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 BC. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to ...","summary_en":"ARVAD, ARVADITE Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 BC. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15122,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hamath","title_en":"Hamath","content_ro":"<h3>HAMATH<\/h3>\n<li>1. City and district located about 125 miles (201 kilometers) north of Damascus (Syria), on the Orontes River. The early residents apparently were of the Hamitic race from the descendants of Canaan (Gn 10:18), but later inhabitants were Semitic. It was to be the northern boundary of the nation of Israel, described as the “entrance of Hamath” (Nm 34:7-8; Jos 13:5; Hebrew, <span class=\"hebrew\" lang=\"he\">Lebo Hamath<\/span>), but actually it was such only in the early monarchy and under Jeroboam II (793–753 <span>BC<\/span>). The location is uncertain but was between the Lebanon and Anti-Lebanon Mountains. Some scholars have thought of it as an actual place-name, Lebo-hamath, and have identified it with modern Lebweh on the Orontes. Others have located it elsewhere in Syria.<\/li>\n<p>Hamath was established during the Neolithic period and destroyed about 1750 <span>BC<\/span>, perhaps by the Hyksos. It was later rebuilt and conquered by Thutmose III (1502–1448 <span>BC<\/span>), and while Egypt controlled Syria, Hamath prospered. Several Hittite inscriptions have been discovered that disclose that Hamath had become the capital of a small Hittite kingdom prior to 900 <span>BC<\/span>.<\/p>\n<p>When David fought Hadadezer, king of Zobah, and defeated him, then Toi, king of Hamath, sent his son to congratulate David (2 Sm 8:9-10). Since Solomon built store-cities in the region of Hamath (2 Chr 8:4), it has been suggested that Hamath had become a tributary kingdom to Israel. During the reign of Ahab of Israel, the Assyrian royal inscriptions state that Irhulini, king of Hamath, allied with Damascus, Israel, and the 12 kings of the coast to resist the advances of Shalmaneser III (860–825 <span>BC<\/span>). The league halted Shalmaneser, although he continued to harass Syria, and about 846 <span>BC<\/span> he conquered the Syrian league, when Hamath became subject to Assyria. In 730 <span>BC<\/span> Eni-Ilus, then king of Hamath, paid tribute to Tiglath-pileser III. About 720 <span>BC<\/span> Sargon II colonized Hamath with 4,300 Assyrians and moved many people from different areas of his kingdom, including Hamath, to Samaria (2 Kgs 17:24). Israelites also were apparently colonized in Hamath (Is 11:11). Other OT references to the Assyrian conquest of Hamath include 2 Kings 18:34, 19:13, Isaiah 10:9, 36:19, 37:13, and Amos 6:2. Later the city seems to have been subject to Damascus (Jer 49:23). Some of the prophets predicted that Israel would eventually extend its boundaries once again to Hamath (Ez 47:16-17; 48:1; Zec 9:2).<\/p>\n<p>During the Maccabean period, Jonathan Maccabeus and his army met the army of Demetrius at Hamath (1 Macc 12:25). According to Josephus, Antiochus Epiphanes changed its name to Epiphania (<em>Antiquities<\/em> 1.4.2), the name by which it was known to the Greeks and Romans.<\/p>\n<p><em>See also<\/em> Hamath, Entrance of.<\/p>\n<li>2. Hamath-zobah is mentioned in 2 Chronicles 8:3 as a town conquered by Solomon. Some have suggested that it was the same city as the Hamath above, while others suggest that it was a different town in the district of Zobah.<\/li>\n<p><em>See also<\/em> Hamath-zobah.<\/p>","content_en":"<h3>HAMATH<\/h3>\n<li>1. City and district located about 125 miles (201 kilometers) north of Damascus (Syria), on the Orontes River. The early residents apparently were of the Hamitic race from the descendants of Canaan (Gn 10:18), but later inhabitants were Semitic. It was to be the northern boundary of the nation of Israel, described as the “entrance of Hamath” (Nm 34:7-8; Jos 13:5; Hebrew, <span class=\"hebrew\" lang=\"he\">Lebo Hamath<\/span>), but actually it was such only in the early monarchy and under Jeroboam II (793–753 <span>BC<\/span>). The location is uncertain but was between the Lebanon and Anti-Lebanon Mountains. Some scholars have thought of it as an actual place-name, Lebo-hamath, and have identified it with modern Lebweh on the Orontes. Others have located it elsewhere in Syria.<\/li>\n<p>Hamath was established during the Neolithic period and destroyed about 1750 <span>BC<\/span>, perhaps by the Hyksos. It was later rebuilt and conquered by Thutmose III (1502–1448 <span>BC<\/span>), and while Egypt controlled Syria, Hamath prospered. Several Hittite inscriptions have been discovered that disclose that Hamath had become the capital of a small Hittite kingdom prior to 900 <span>BC<\/span>.<\/p>\n<p>When David fought Hadadezer, king of Zobah, and defeated him, then Toi, king of Hamath, sent his son to congratulate David (2 Sm 8:9-10). Since Solomon built store-cities in the region of Hamath (2 Chr 8:4), it has been suggested that Hamath had become a tributary kingdom to Israel. During the reign of Ahab of Israel, the Assyrian royal inscriptions state that Irhulini, king of Hamath, allied with Damascus, Israel, and the 12 kings of the coast to resist the advances of Shalmaneser III (860–825 <span>BC<\/span>). The league halted Shalmaneser, although he continued to harass Syria, and about 846 <span>BC<\/span> he conquered the Syrian league, when Hamath became subject to Assyria. In 730 <span>BC<\/span> Eni-Ilus, then king of Hamath, paid tribute to Tiglath-pileser III. About 720 <span>BC<\/span> Sargon II colonized Hamath with 4,300 Assyrians and moved many people from different areas of his kingdom, including Hamath, to Samaria (2 Kgs 17:24). Israelites also were apparently colonized in Hamath (Is 11:11). Other OT references to the Assyrian conquest of Hamath include 2 Kings 18:34, 19:13, Isaiah 10:9, 36:19, 37:13, and Amos 6:2. Later the city seems to have been subject to Damascus (Jer 49:23). Some of the prophets predicted that Israel would eventually extend its boundaries once again to Hamath (Ez 47:16-17; 48:1; Zec 9:2).<\/p>\n<p>During the Maccabean period, Jonathan Maccabeus and his army met the army of Demetrius at Hamath (1 Macc 12:25). According to Josephus, Antiochus Epiphanes changed its name to Epiphania (<em>Antiquities<\/em> 1.4.2), the name by which it was known to the Greeks and Romans.<\/p>\n<p><em>See also<\/em> Hamath, Entrance of.<\/p>\n<li>2. Hamath-zobah is mentioned in 2 Chronicles 8:3 as a town conquered by Solomon. Some have suggested that it was the same city as the Hamath above, while others suggest that it was a different town in the district of Zobah.<\/li>\n<p><em>See also<\/em> Hamath-zobah.<\/p>","summary_ro":"HAMATH 1. City and district located about 125 miles (201 kilometers) north of Damascus (Syria), on the Orontes River. The early residents apparently were of the Hamitic race from the descendants of Canaan (Gn 10:18), but later inhabitants were Semitic. It was to be the northern boundary of the nation of Israel, described as the “entrance of Hamath” (Nm 34:7-8; Jos 13:5; Hebrew, Lebo Hamath), but actually it was such only in the early monarchy and under Jeroboam II (793–753 BC). The location i...","summary_en":"HAMATH 1. City and district located about 125 miles (201 kilometers) north of Damascus (Syria), on the Orontes River. The early residents apparently were of the Hamitic race from the descendants of Canaan (Gn 10:18), but later inhabitants were Semitic. It was to be the northern boundary of the nation of Israel, described as the “entrance of Hamath” (Nm 34:7-8; Jos 13:5; Hebrew, Lebo Hamath), but actually it was such only in the early monarchy and under Jeroboam II (793–753 BC). The location i...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15149,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hamathite","title_en":"Hamathite","content_ro":"<h3>HAMATHITE<\/h3>\n<p>Resident of Hamath (Gn 10:18; 1 Chr 1:16). <em>See<\/em> Hamath #1.<\/p>","content_en":"<h3>HAMATHITE<\/h3>\n<p>Resident of Hamath (Gn 10:18; 1 Chr 1:16). <em>See<\/em> Hamath #1.<\/p>","summary_ro":"HAMATHITE Resident of Hamath (Gn 10:18; 1 Chr 1:16). See Hamath #1.","summary_en":"HAMATHITE Resident of Hamath (Gn 10:18; 1 Chr 1:16). See Hamath #1.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39165,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zemarites","title_en":"Zemarites","content_ro":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","content_en":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","summary_ro":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","summary_en":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":597,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Admah","title_en":"Admah","content_ro":"<h3>ADMAH<\/h3>\n<p>City associated with Sodom, Gomorrah, and Zeboiim (Gn 10:19; 14:2, 8) and thus probably destroyed in God’s judgment of Sodom and Gomorrah (Dt 29:23; not specifically mentioned in Gn 19:28-29). A recent survey of the area east and south of the Dead Sea has revealed five early Bronze Age cities that probably correspond to the five “cities of the plain” spoken of in Genesis. Each city was located next to the valley of a river that flowed into the plain around the Dead Sea.<\/p>","content_en":"<h3>ADMAH<\/h3>\n<p>City associated with Sodom, Gomorrah, and Zeboiim (Gn 10:19; 14:2, 8) and thus probably destroyed in God’s judgment of Sodom and Gomorrah (Dt 29:23; not specifically mentioned in Gn 19:28-29). A recent survey of the area east and south of the Dead Sea has revealed five early Bronze Age cities that probably correspond to the five “cities of the plain” spoken of in Genesis. Each city was located next to the valley of a river that flowed into the plain around the Dead Sea.<\/p>","summary_ro":"ADMAH City associated with Sodom, Gomorrah, and Zeboiim (Gn 10:19; 14:2, 8) and thus probably destroyed in God’s judgment of Sodom and Gomorrah (Dt 29:23; not specifically mentioned in Gn 19:28-29). A recent survey of the area east and south of the Dead Sea has revealed five early Bronze Age cities that probably correspond to the five “cities of the plain” spoken of in Genesis. Each city was located next to the valley of a river that flowed into the plain around the Dead Sea.","summary_en":"ADMAH City associated with Sodom, Gomorrah, and Zeboiim (Gn 10:19; 14:2, 8) and thus probably destroyed in God’s judgment of Sodom and Gomorrah (Dt 29:23; not specifically mentioned in Gn 19:28-29). A recent survey of the area east and south of the Dead Sea has revealed five early Bronze Age cities that probably correspond to the five “cities of the plain” spoken of in Genesis. Each city was located next to the valley of a river that flowed into the plain around the Dead Sea.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13268,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gaza","title_en":"Gaza","content_ro":"<h3>GAZA<\/h3>\n<p>City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town.<\/p>\n<p>Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers) from the Mediterranean, Gaza’s position as the greatest trading center of ancient Palestine did not come from the sea but from the highways, which brought caravans from all parts of the Fertile Crescent. This accessibility was also a handicap, for the roadways along the coast were the easiest route for the armies of Egypt, Assyria, Babylonia, Persia, Greece, and Rome. Often Gaza was the victim of their passage.<\/p>\n\n<p>In the records of secular history, Gaza first shows up in the annals of Thutmose III in the temple of Karnak. Thutmose wisely scheduled his Asiatic campaigns just after the Egyptian harvest and in time to seize the harvest of Palestine.<\/p>\n<p>In Amarna Letter 289, Abdu-Heba of Jerusalem acknowledged that Gaza was loyal to the king of Egypt but complained that Addaya, the Egyptian ruler of Palestine whose residence was at Gaza, had taken the garrison the pharaoh had sent for Jerusalem. From the late 13th century <span>BC<\/span>, there is a satirical letter that was composed as an exercise for training scribes. In this letter, written from one scribe to belittle another, various itineraries are traced, including one from the frontier of Egypt to Gaza.<\/p>\n<p>Pharaoh Neco (610–595 <span>BC<\/span>) captured and chastised Gaza and Ashkelon in the reign of Josiah and Judah (cf. Jer 47:1, 5).<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) refers to Hanno of Gaza, who fled to Egypt just prior to the capture of Gaza by the Assyrians. On the Oriental Institute Prism and the Taylor Prism, Sennacherib (705–681 <span>BC<\/span>) tells of his invasion of Palestine and of how he shut up Hezekiah “like a bird in a cage.” He captured 46 of Hezekiah’s fortified cities and gave them to three minor kings, including Sillibel of Gaza, who is also mentioned by Esarhaddon (681–669 <span>BC<\/span>) and Ashurbanipal (669–633 <span>BC<\/span>). Reference to “the king of Gaza” also appears in the records of Nebuchadnezzar II of Babylon (604–562 <span>BC<\/span>).<\/p>\n<p>In 332 <span>BC<\/span> Gaza was captured and punished by Alexander the Great. He was angered because it had held out against him for two months, so he killed all of the men and sold the women and children into slavery. During the Maccabean period, it was taken by Alexander Janneus, who slaughtered its inhabitants.<\/p>\n<p>In the Bible, Gaza is first mentioned in Genesis 10:19, where it is said that the territory of the Canaanites extended from Sidon to Gaza. In a summary of the conquests of Joshua, one of the dimensions of the conquered area is “from Kadesh-barnea to Gaza” (Jos 10:41). Joshua destroyed all the Anakim in the land, but some remained in Gaza and other Philistine cities (11:22). Another ancient people, the Avvim, “who lived in villages as far as Gaza,” were annihilated and replaced by the Caphtorim from Caphtor, or Crete (Dt 2:23). Gaza, along with its towns and villages, was listed among the tribal inheritance of Judah (Jos 15:47). At the time of Joshua’s advanced age, Gaza and the other four cities of the Philistine Pentapolis are said to be among the territories not yet taken (13:3); in Judges 1:18-19, however, it is reported that Judah took it.<\/p>\n<p>During the time of the judges, Midianite raiders swept through Israel, looting and destroying, even as far as Gaza (Jgs 6:4). In this period the main biblical interest in Gaza centers in the life and exploits of Samson. Philistine women were Samson’s weakness. He went to Gaza and found a prostitute with whom he had relations (16:1). The people of Gaza learned that he was there and determined to kill him in the morning, but Samson arose at midnight and went to the gate of the city, took the doors, posts, and the bar of the gate and carried them to the top of a hill facing Hebron.<\/p>\n<p>His involvement with another Philistine woman, Delilah, resulted in his capture by the Philistines, who gouged out his eyes and took him to Gaza (Jgs 16:21), where he was bound and forced to grind at a mill in the prison. On a festival day in the temple of Dagon, the reveling worshipers called for Samson to be brought so they could make sport of him. His strength was returning, and God answered his prayer for vengeance. Samson dislodged the two pillars that were the support of the stone slab roof of the pagan temple, so Samson died, along with a great number of Gazites.<\/p>\n<p>Gaza is named as the southern boundary of Israel during the time of Solomon, who ruled over “all the region west of the Euphrates from Tiphsah to Gaza” (1 Kgs 4:24). Hezekiah defeated the Philistines as far as Gaza (2 Kgs 18:8). When he rebelled against Assyria, Sennacherib came and took 46 of Hezekiah’s cities and gave them to the king of Gaza and two other kings.<\/p>\n<p>Jeremiah 47 records a prophecy against the Philistines, which the Lord gave to the prophet before Pharaoh attacked Gaza (v 1; cf. v 5; see Neco above). Amos gives specific prophecies of judgment against Gaza (Am 1:6-7). Zephaniah also states that Gaza would be deserted (Zep 2:4). Zechariah 9 gives an oracle of judgment in which it is said that Gaza will suffer and that its king shall perish.<\/p>\n<p>In the NT there is only one reference to Gaza (Acts 8:26). Philip, who was preaching in Samaria, was told by an angel to go south to “the road that goes from Jerusalem to Gaza.” Here he met the treasurer of Cush, who was reading Isaiah 53 as he rode in his chariot. Philip preached the gospel to this man and baptized him.<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","content_en":"<h3>GAZA<\/h3>\n<p>City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town.<\/p>\n<p>Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers) from the Mediterranean, Gaza’s position as the greatest trading center of ancient Palestine did not come from the sea but from the highways, which brought caravans from all parts of the Fertile Crescent. This accessibility was also a handicap, for the roadways along the coast were the easiest route for the armies of Egypt, Assyria, Babylonia, Persia, Greece, and Rome. Often Gaza was the victim of their passage.<\/p>\n\n<p>In the records of secular history, Gaza first shows up in the annals of Thutmose III in the temple of Karnak. Thutmose wisely scheduled his Asiatic campaigns just after the Egyptian harvest and in time to seize the harvest of Palestine.<\/p>\n<p>In Amarna Letter 289, Abdu-Heba of Jerusalem acknowledged that Gaza was loyal to the king of Egypt but complained that Addaya, the Egyptian ruler of Palestine whose residence was at Gaza, had taken the garrison the pharaoh had sent for Jerusalem. From the late 13th century <span>BC<\/span>, there is a satirical letter that was composed as an exercise for training scribes. In this letter, written from one scribe to belittle another, various itineraries are traced, including one from the frontier of Egypt to Gaza.<\/p>\n<p>Pharaoh Neco (610–595 <span>BC<\/span>) captured and chastised Gaza and Ashkelon in the reign of Josiah and Judah (cf. Jer 47:1, 5).<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) refers to Hanno of Gaza, who fled to Egypt just prior to the capture of Gaza by the Assyrians. On the Oriental Institute Prism and the Taylor Prism, Sennacherib (705–681 <span>BC<\/span>) tells of his invasion of Palestine and of how he shut up Hezekiah “like a bird in a cage.” He captured 46 of Hezekiah’s fortified cities and gave them to three minor kings, including Sillibel of Gaza, who is also mentioned by Esarhaddon (681–669 <span>BC<\/span>) and Ashurbanipal (669–633 <span>BC<\/span>). Reference to “the king of Gaza” also appears in the records of Nebuchadnezzar II of Babylon (604–562 <span>BC<\/span>).<\/p>\n<p>In 332 <span>BC<\/span> Gaza was captured and punished by Alexander the Great. He was angered because it had held out against him for two months, so he killed all of the men and sold the women and children into slavery. During the Maccabean period, it was taken by Alexander Janneus, who slaughtered its inhabitants.<\/p>\n<p>In the Bible, Gaza is first mentioned in Genesis 10:19, where it is said that the territory of the Canaanites extended from Sidon to Gaza. In a summary of the conquests of Joshua, one of the dimensions of the conquered area is “from Kadesh-barnea to Gaza” (Jos 10:41). Joshua destroyed all the Anakim in the land, but some remained in Gaza and other Philistine cities (11:22). Another ancient people, the Avvim, “who lived in villages as far as Gaza,” were annihilated and replaced by the Caphtorim from Caphtor, or Crete (Dt 2:23). Gaza, along with its towns and villages, was listed among the tribal inheritance of Judah (Jos 15:47). At the time of Joshua’s advanced age, Gaza and the other four cities of the Philistine Pentapolis are said to be among the territories not yet taken (13:3); in Judges 1:18-19, however, it is reported that Judah took it.<\/p>\n<p>During the time of the judges, Midianite raiders swept through Israel, looting and destroying, even as far as Gaza (Jgs 6:4). In this period the main biblical interest in Gaza centers in the life and exploits of Samson. Philistine women were Samson’s weakness. He went to Gaza and found a prostitute with whom he had relations (16:1). The people of Gaza learned that he was there and determined to kill him in the morning, but Samson arose at midnight and went to the gate of the city, took the doors, posts, and the bar of the gate and carried them to the top of a hill facing Hebron.<\/p>\n<p>His involvement with another Philistine woman, Delilah, resulted in his capture by the Philistines, who gouged out his eyes and took him to Gaza (Jgs 16:21), where he was bound and forced to grind at a mill in the prison. On a festival day in the temple of Dagon, the reveling worshipers called for Samson to be brought so they could make sport of him. His strength was returning, and God answered his prayer for vengeance. Samson dislodged the two pillars that were the support of the stone slab roof of the pagan temple, so Samson died, along with a great number of Gazites.<\/p>\n<p>Gaza is named as the southern boundary of Israel during the time of Solomon, who ruled over “all the region west of the Euphrates from Tiphsah to Gaza” (1 Kgs 4:24). Hezekiah defeated the Philistines as far as Gaza (2 Kgs 18:8). When he rebelled against Assyria, Sennacherib came and took 46 of Hezekiah’s cities and gave them to the king of Gaza and two other kings.<\/p>\n<p>Jeremiah 47 records a prophecy against the Philistines, which the Lord gave to the prophet before Pharaoh attacked Gaza (v 1; cf. v 5; see Neco above). Amos gives specific prophecies of judgment against Gaza (Am 1:6-7). Zephaniah also states that Gaza would be deserted (Zep 2:4). Zechariah 9 gives an oracle of judgment in which it is said that Gaza will suffer and that its king shall perish.<\/p>\n<p>In the NT there is only one reference to Gaza (Acts 8:26). Philip, who was preaching in Samaria, was told by an angel to go south to “the road that goes from Jerusalem to Gaza.” Here he met the treasurer of Cush, who was reading Isaiah 53 as he rode in his chariot. Philip preached the gospel to this man and baptized him.<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","summary_ro":"GAZA City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town. Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers)...","summary_en":"GAZA City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town. Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers)...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13647,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gerar","title_en":"Gerar","content_ro":"<h3>GERAR<\/h3>\n<p>City located in the western Negev. It was used as a geographical landmark defining the western boundary of the Canaanite territory from Sidon to Gaza (Gn 10:19). Abraham resided temporarily in this city, at which time he deceived Abimelech the king by giving him the impression that Sarah was his sister (20:1-2). Later, Isaac settled in this city and also disguised his marriage to Rebekah for fear of reprisals from the men of the city. Isaac eventually left the town, moving to the nearby valley of Gerar on account of his conflicts with the Philistines. Here the herdsmen of Gerar quarreled with Isaac’s servants over a newly dug well, and Abimelech, king of the Philistines, made a covenant with Isaac (26:1-26). It is doubtful that King Abimelech of Gerar (20:2) was the same person as Abimelech, king of the Philistines (26:8). Abimelech was probably a surname or an official title.<\/p>\n<p>During the patriarchal period, Gerar appeared as a dominant Canaanite city in the Negev; however, in Joshua’s recounting of the Conquest, this town was not named among the Philistine cities yet to be conquered (Jos 13:2-3) or in the list of cities already defeated (15:21-22). Later, in the period of the kings, Gerar was mentioned as the southernmost city to which the Ethiopian army fled before it was completely destroyed by King Asa of Judah (910–869 <span>BC<\/span>) and his army (2 Chr 14:13-14). Perhaps the fertile valley of Gedor (1 Chr 4:39; cf. Gn 26:17), formerly inhabited by the sons of Ham (cf. Gn 10:19), was identical with the valley of Gerar. Gedor was possibly a later scribal error where the copyist confused the Hebrew letter <em>r<\/em> for a <em>d.<\/em><\/p>\n<p>The site of Gerar is identifiable with Tell Abu Hureireh along the northwestern bank of the Wadi esh-Sheri’ah, 15 miles (24.1 kilometers) northwest of Beersheba and 12 miles (19.3 kilometers) southeast of Gaza.<\/p>","content_en":"<h3>GERAR<\/h3>\n<p>City located in the western Negev. It was used as a geographical landmark defining the western boundary of the Canaanite territory from Sidon to Gaza (Gn 10:19). Abraham resided temporarily in this city, at which time he deceived Abimelech the king by giving him the impression that Sarah was his sister (20:1-2). Later, Isaac settled in this city and also disguised his marriage to Rebekah for fear of reprisals from the men of the city. Isaac eventually left the town, moving to the nearby valley of Gerar on account of his conflicts with the Philistines. Here the herdsmen of Gerar quarreled with Isaac’s servants over a newly dug well, and Abimelech, king of the Philistines, made a covenant with Isaac (26:1-26). It is doubtful that King Abimelech of Gerar (20:2) was the same person as Abimelech, king of the Philistines (26:8). Abimelech was probably a surname or an official title.<\/p>\n<p>During the patriarchal period, Gerar appeared as a dominant Canaanite city in the Negev; however, in Joshua’s recounting of the Conquest, this town was not named among the Philistine cities yet to be conquered (Jos 13:2-3) or in the list of cities already defeated (15:21-22). Later, in the period of the kings, Gerar was mentioned as the southernmost city to which the Ethiopian army fled before it was completely destroyed by King Asa of Judah (910–869 <span>BC<\/span>) and his army (2 Chr 14:13-14). Perhaps the fertile valley of Gedor (1 Chr 4:39; cf. Gn 26:17), formerly inhabited by the sons of Ham (cf. Gn 10:19), was identical with the valley of Gerar. Gedor was possibly a later scribal error where the copyist confused the Hebrew letter <em>r<\/em> for a <em>d.<\/em><\/p>\n<p>The site of Gerar is identifiable with Tell Abu Hureireh along the northwestern bank of the Wadi esh-Sheri’ah, 15 miles (24.1 kilometers) northwest of Beersheba and 12 miles (19.3 kilometers) southeast of Gaza.<\/p>","summary_ro":"GERAR City located in the western Negev. It was used as a geographical landmark defining the western boundary of the Canaanite territory from Sidon to Gaza (Gn 10:19). Abraham resided temporarily in this city, at which time he deceived Abimelech the king by giving him the impression that Sarah was his sister (20:1-2). Later, Isaac settled in this city and also disguised his marriage to Rebekah for fear of reprisals from the men of the city. Isaac eventually left the town, moving to the nearby...","summary_en":"GERAR City located in the western Negev. It was used as a geographical landmark defining the western boundary of the Canaanite territory from Sidon to Gaza (Gn 10:19). Abraham resided temporarily in this city, at which time he deceived Abimelech the king by giving him the impression that Sarah was his sister (20:1-2). Later, Isaac settled in this city and also disguised his marriage to Rebekah for fear of reprisals from the men of the city. Isaac eventually left the town, moving to the nearby...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22560,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lasha","title_en":"Lasha","content_ro":"<h3>LASHA<\/h3>\n<p>Place-name, otherwise unknown, used in an ancient description of the southern boundary of the territory occupied by the Canaanites (Gn 10:19). In this passage Lasha is associated with other cities usually located near the southern end of the Dead Sea.<\/p>","content_en":"<h3>LASHA<\/h3>\n<p>Place-name, otherwise unknown, used in an ancient description of the southern boundary of the territory occupied by the Canaanites (Gn 10:19). In this passage Lasha is associated with other cities usually located near the southern end of the Dead Sea.<\/p>","summary_ro":"LASHA Place-name, otherwise unknown, used in an ancient description of the southern boundary of the territory occupied by the Canaanites (Gn 10:19). In this passage Lasha is associated with other cities usually located near the southern end of the Dead Sea.","summary_en":"LASHA Place-name, otherwise unknown, used in an ancient description of the southern boundary of the territory occupied by the Canaanites (Gn 10:19). In this passage Lasha is associated with other cities usually located near the southern end of the Dead Sea.","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28756,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Palestine*","title_en":"Palestine*","content_ro":"<h3>PALESTINE*<\/h3>\n<p>Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of Asia and Africa and as a continental link between Africa and Europe. Trade moved by well-defined routes as goods were brought into the Fertile Crescent from as far as northern Europe, India, and south of Egypt. The same roads were followed by prospective conquerors as they moved their armies from area to area in quest of power and wealth.<\/p>\n<p>It was the land promised by God to Abraham and his descendants, the homeland of God’s chosen people, and the geographical scene for much of biblical history. It has become a land sacred to three great world religions: Judaism, Christianity, and Islam. Physically, Palestine is a kind of microcosm. In a stretch of 150 miles (241.4 kilometers) one can find almost every kind of climate and terrain known on the earth. It has fertile plains, sandy deserts, rocky wastes, forests, mountains, lakes, and rivers. With such a variety in so small an area, the land provides sharp contrasts. In the north, Mt Hermon stands perpetually snowcapped at an altitude of about 9,100 feet (2,773.7 meters), while a scant 100 miles (160.9 kilometers) distant in the subtropical depression of the Jordan Valley is the Dead Sea, representing the deepest spot on the earth.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Territory<\/p>\n<p>• Climate<\/p>\n<p>• Geography<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>This land has been known by many names over its long history. The country seems to have been named after the maritime region, perhaps because this was the area that most foreigners contacted. So the land was called Canaan and later named after Philistia. In the table of nations, Canaan is said to have extended from Sidon in the north toward Gerar as far as Gaza and east toward the Cities of the Plain (Gn 10:19). The name Canaan appears in the Bible; the first occurrence of the name as that of a country or region is in Genesis 11:31.<\/p>\n<p>After the Israelite conquest of Canaan, the country was known as the land of Israel (1 Sm 13:19; 1 Chr 22:2). With the division of the kingdom in the reign of Rehoboam (930 <span>BC<\/span>), the name Israel went with the northern kingdom, and the southern kingdom was known as Judah (later, Judea).<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>The earliest reference to the extent of Palestine appears in the promise of the land to Abraham and to his descendants (Gn 15:18-21). Here the borders are given as the River of Egypt (Wadi el-Arish) in the southwest to the Euphrates River in the northeast. It is further defined in terms of the peoples who occupied it at that time, 10 in all, including the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. In Genesis 17:8 the land is called simply “all the land of Canaan.”<\/p>\n<p>The Lord gave more detailed directions to Moses concerning the borders of the land that Israel was to occupy (Nm 34:1-12). The southern boundary was to be from the River of Egypt to the south of Kadesh-barnea and along the wilderness of Zin to the southern extremity of the Dead Sea. The western boundary was the Mediterranean, the northern border was set at the entrance to Hamath, and the eastern limit was the Jordan River and the Dead Sea.<\/p>\n<p>The greatest extent of the Promised Land is seen in the Lord’s declaration to Moses that he would set the bounds of Israel from the Red Sea to the Sea of the Philistines (Mediterranean) and from the wilderness to the Euphrates River (Ex 23:31). Historically, during the period of the judges and the reign of Saul, Israel did not conquer the land that had been given to the tribes in the division under Joshua. The military strength of David and the diplomacy of Solomon enabled them to achieve a marked expansion of Israelite rule. David defeated Hadadezer, king of Zobah, and thus pushed his northern frontier to the Euphrates River; he defeated Syria, Ammon, Moab, Edom, and Amalek, enlarging the kingdom also to the east and south (2 Sm 8:1-14; 1 Chr 18:1-13). Solomon had a fleet of merchant ships stationed at Ezion-geber on the Gulf of Aqaba. He also engaged in copper mining in that area.<\/p>\n<p class=\"h2\" id=\"Climate\">Climate<\/p>\n<p>It has been said that the climate of Palestine is more varied than that of any other area of comparable size in the world. Generally, the climate may be described as temperate; at Jerusalem, for example, the temperature extremes range from 26°F (-3.3°C) to 107°F (41.6°C), and the average annual rainfall is about 20 inches (50.8 centimeters). The coastal plain is warmer and has been compared to the east coast of Florida. The average annual temperature at Jaffa (Joppa) is 67° F (19.4°C). The Jordan Valley in the area of the Dead Sea is subtropical; in summer its temperatures may reach 120°F (48.8°C).<\/p>\n<p>Rainfall is seasonal, with rain coming in the cooler months of the year as the prevailing west wind brings moisture over the comparatively colder land area, much like the “lake effect” snows of the Great Lakes region of the United States. The rainy season extends from October to April. Within this time the Israelites singled out two periods (Jer 5:24; Jl 2:23), the former rain and the latter rain, with the former rain occurring in the months of October and November and the latter rain falling in March and April. The coastal area receives about 28 inches (71.1 centimeters) of rain annually, while the average for the country in general is 22 to 24 inches (55.9–70 centimeters).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>For purposes of description, the land of Palestine may be conveniently divided into five longitudinal sections:<\/p>\n<p>1. The Maritime or Coastal Plain<\/p>\n<li>2. The Shephelah<\/li>\n<li>3. The Western Plateau or Hill Country<\/li>\n<li>4. The Arabah or Jordan Valley<\/li>\n<li>5. The Eastern Plateau or Transjordan<\/li>\n<p>These divisions are based essentially on differences in elevation, but other geographic elements also serve to mark their limits or otherwise distinguish them.<\/p>\n\n<h5>The Maritime or Coastal Plain<\/h5>\n<p>The Maritime or Coastal Plain may be divided into three separate plains from south to north: the plain of Philistia, the plain of Sharon, and the plain of Acre.<\/p>\n<p>1. The plain of Philistia begins with the Wadi el-Arish, or River of Egypt, and extends north to the Nahr el-Auja, about five miles (8 kilometers) north of Joppa. This plain is about 70 miles (112.6 kilometers) long and reaches its greatest width in the latitude of Gaza, where it measures about 30 miles (48.3 kilometers). Along the Mediterranean there were dunes of sand, but for the most part, this area was very fertile and admirably suited for the production of grain.<\/p>\n<li>2. The plain of Sharon is not sharply demarcated from the Philistine plain and was probably under Philistine control, but the OT recognizes it as a separate entity (cf. Sg 2:1; Is 65:10). The plain extends north to Mt Carmel. On the coast are the town of Dor, which is mentioned in “The Tale of Wenamon,” and the city of Caesarea, where Herod the Great did much building.<\/li>\n<li>3. Beyond the promontory of Carmel lies a bay on which was situated the city named Ptolemais (Acts 21:7), also known as Acre or Acco (Jgs 1:31). Here a narrow plain stretches some 20 miles (32.2 kilometers) to the Ladder of Tyre (Ras en-Nakurah). The Kishon River (Jgs 4:7, 13; 1 Kgs 18:40) flows through this plain to the sea.<\/li>\n<h5>The Shephelah<\/h5>\n<p>The Shephelah constitutes a kind of “midlands,” intermediate between the lowlands of the coastal plain and the highlands of the Western Plateau, with an elevation of about 500 to 1,000 feet (152.4– 304.8 meters) and a width of only a few miles. It extends from the valley of Aijalon to Beersheba.<\/p>\n<p>The valleys of the Shephelah produced grain crops, while the hills were well suited for grapes and olives. The region was very important strategically, because it afforded approaches to Jerusalem.<\/p>\n<h5>The Western Plateau or Hill Country<\/h5>\n<p>The Western Plateau or Hill Country ranges from 1,000 to 4,000 feet (304.8–609.6 meters) in elevation and covers some 150 miles (241.4 kilometers) from Lebanon to Beersheba. It may also be divided into three areas: Galilee, Samaria, and Judea.<\/p>\n<p>1. Galilee may be regarded as two parts, Upper Galilee (2,000–4,000 feet, or 609.6–1,219.2 meters) and Lower Galilee (below 2,000 feet, or 609.6 meters). The area was agricultural and pastoral, like much of Palestine, and was open to invasion. The highways that traversed Galilee made it a cosmopolitan district, so that Isaiah 9:1 calls it “Galilee of the nations.”<\/p>\n<li>2. Samaria was also suitable for crops and pasture. The brothers of Joseph were grazing their flocks in the plain of Dothan when Joseph visited them and became the victim of their conspiracy (Gn 37:17).<\/li>\n<li>3. Judea has an elevation of about 2,000 to 3,500 feet (609.6–1,066.8 meters) and reaches some 60 miles (96.5 kilometers) from Bethel to Beersheba. The city of Jerusalem stands at an elevation of 2,654 feet (808.9 meters), surrounded by mountains and valleys that served as part of its defense system (Ps 125:2). This was the heart of the nation, for from the time of David onward, the capital was here, and more important, the ark of the covenant had been brought here during David’s reign. As the Lord had long foretold, Jerusalem had become the center of his worship; here Solomon built the temple, one of the greatest structures ever made.<\/li>\n<h5>The Arabah or Jordan Valley<\/h5>\n<p>The Arabah or Jordan Valley presents the extremes of height and depth. Mt Hermon rises to 9,166 feet (2,793.8 meters), while the surface of the Dead Sea lies 1,275 feet (395 meters) below sea level, and at its deepest part the sea plunges another 1,300 feet (396.2 meters).<\/p>\n<p>1. The North Arabah or Upper Jordan Valley. The Jordan River has four sources, all near Mt Hermon. The Jordan flows through what was Lake Huleh, now partly drained and designated as a wildlife refuge. Two miles (3.2 kilometers) below the Huleh basin is the Bridge of Jacob’s Daughters, by which the old road to Damascus crossed the river. The Jordan then flows into a gorge some 1,200 feet (365.8 meters) deep.<\/p>\n<li>2. The Sea of Galilee, about 10 miles (16.1 kilometers) from Huleh, has an elevation of -685 feet (-208.8 meters). It measures 15 by 8 miles (24.1 by 12.9 kilometers), with a maximum depth of 750 feet (228.6 meters). The shape of the lake gave it the OT name, Chinnereth, meaning “harp” (Nm 34:11; Jos 13:27). In the NT it was also called the Lake of Gennesaret (Lk 5:1) and the Sea of Tiberias (Jn 6:1; 21:1).<\/li>\n<li>3. The Middle Arabah, or Ghor. The name Jordan means “descender”; in the 60 miles or 96.5 kilometers (in a straight line) from the outlet of the Sea of Galilee to the northern end of the Dead Sea there is a fall of more than 600 feet (182.9 meters), or 10 feet per mile. The river flows in a series of S-curves or zigzags, so that its actual course between Galilee and the Dead Sea covers some 200 miles (321.8 kilometers).<\/li>\n<p>This stretch of the Jordan Valley is known as the Ghor, or Rift. Six miles (9.7 kilometers) below the Sea of Galilee the Yarmuk River enters from the east. Some smaller streams empty into the Jordan, but the next river of consequence is the Jabbok (Gn 32:22). Just south of the Sea of Galilee the Ghor is about four miles (6.4 kilometers) wide; near Beth-shan it reaches seven miles (11.3 kilometers) wide; beyond that for some 15 miles (24.1 kilometers) the mountains close in on the river on both sides, narrowing the valley to two to three miles (3.2 to 4.8 kilometers); near Jericho it broadens to about 12 miles (19.3 kilometers).<\/p>\n<li>4. The Dead Sea is unique. Its surface is the deepest point on the face of the earth and its waters are of tremendous wealth. In the OT it is known as the Salt Sea (Gn 14:3; Nm 34:12; Jos 12:3) and the Sea of Arabah (Jos 12:3). Josephus calls it Lake Asphaltitis.<\/li>\n<p>This body of water is 46 miles (74 kilometers) long, 10 miles (16.1 kilometers) wide, and 1,300 feet (396.2 meters) deep and consists of about 25 percent mineral matter, making it a chemical deposit of great value. In addition to the flow of the Jordan, the Dead Sea receives the water of other streams, such as the Arnon River on the east. Much of the runoff of the seasonal rains also finds its way into the Salt Sea. Temperatures in the valley may reach 120° F (48.8° C) in summer; with the extreme humidity the climate is very debilitating and almost unbearable. It is estimated that the daily evaporation from the sea is 6 to 8 million tons (5.4–7.3 million metric tons).<\/p>\n<li>5. The Southern Arabah, mostly a barren wilderness, extends from the Dead Sea to the Gulf of Aqaba, a distance of 150 miles (241.4 kilometers). There is a gradual ascent from the Dead Sea to a watershed just west of Petra. Near the tip of the Gulf of Aqaba were the ports of Elath (modern Eilat) and Ezion-geber.<\/li>\n<h5>The Eastern Plateau or Transjordan<\/h5>\n<p>The Eastern Plateau, or Transjordan, was not named as part of the land of promise, but it was taken by the tribes of Reuben, Gad, and half of Manasseh. The region is better supplied with water than the Western Plateau and has perennial streams, such as the Yarmuk, Jabbok, and Arnon. A principal north-south road was the King’s Highway, followed by the Israelites during the exodus (Nm 21:22) and probably also the route taken by the invading kings of Genesis 14.<\/p>\n<p>The northern section of Transjordan was known as Bashan, noted for its cattle (Ps 22:12; Ez 39:18) and for its oak trees (Is 2:13; Zec 11:2).<\/p>\n<p>Gilead, famed for its balm (Gn 37:25; Jer 8:22), was often mentioned in the OT (e.g., Dt 3:10-16; Jgs 11). It extended from the Yarmuk River to the city of Heshbon. This area was heavily forested in David’s time (cf. 2 Sm 18:8).<\/p>\n<p>In Palestine proper there were two important divisions: the plain of Esdraelon and the Negev. The plain of Esdraelon, often associated prophetically with Armageddon, lies between Galilee and Samaria. This is one of the most fertile areas of Palestine and also was the scene of numerous battles. The plain was guarded by fortress cities on its southern side (Megiddo, Ibleam, and Taanach). In the OT the valley of Jezreel was not regarded as a part of Esdraelon but as the valley between the hill of Moreh and Mt Gilboa. At the eastern end was the stronghold of Beth-shan.<\/p>\n<p>In the extreme south of the land is the wilderness area called the Negev, or South Country. This begins in the region of Beersheba and extends roughly to Kadesh-barnea. A district of infrequent and irregular rainfall, its agriculture is restricted, although a nomadic pastoral life has been widely practiced there. <em>See<\/em> Arabah; Conquest and Allotment of the Land; Dead Sea; Decapolis; Sea of Galilee; Jordan River; Negev; Shephelah; Transjordan.<\/p>","content_en":"<h3>PALESTINE*<\/h3>\n<p>Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of Asia and Africa and as a continental link between Africa and Europe. Trade moved by well-defined routes as goods were brought into the Fertile Crescent from as far as northern Europe, India, and south of Egypt. The same roads were followed by prospective conquerors as they moved their armies from area to area in quest of power and wealth.<\/p>\n<p>It was the land promised by God to Abraham and his descendants, the homeland of God’s chosen people, and the geographical scene for much of biblical history. It has become a land sacred to three great world religions: Judaism, Christianity, and Islam. Physically, Palestine is a kind of microcosm. In a stretch of 150 miles (241.4 kilometers) one can find almost every kind of climate and terrain known on the earth. It has fertile plains, sandy deserts, rocky wastes, forests, mountains, lakes, and rivers. With such a variety in so small an area, the land provides sharp contrasts. In the north, Mt Hermon stands perpetually snowcapped at an altitude of about 9,100 feet (2,773.7 meters), while a scant 100 miles (160.9 kilometers) distant in the subtropical depression of the Jordan Valley is the Dead Sea, representing the deepest spot on the earth.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Territory<\/p>\n<p>• Climate<\/p>\n<p>• Geography<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>This land has been known by many names over its long history. The country seems to have been named after the maritime region, perhaps because this was the area that most foreigners contacted. So the land was called Canaan and later named after Philistia. In the table of nations, Canaan is said to have extended from Sidon in the north toward Gerar as far as Gaza and east toward the Cities of the Plain (Gn 10:19). The name Canaan appears in the Bible; the first occurrence of the name as that of a country or region is in Genesis 11:31.<\/p>\n<p>After the Israelite conquest of Canaan, the country was known as the land of Israel (1 Sm 13:19; 1 Chr 22:2). With the division of the kingdom in the reign of Rehoboam (930 <span>BC<\/span>), the name Israel went with the northern kingdom, and the southern kingdom was known as Judah (later, Judea).<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>The earliest reference to the extent of Palestine appears in the promise of the land to Abraham and to his descendants (Gn 15:18-21). Here the borders are given as the River of Egypt (Wadi el-Arish) in the southwest to the Euphrates River in the northeast. It is further defined in terms of the peoples who occupied it at that time, 10 in all, including the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. In Genesis 17:8 the land is called simply “all the land of Canaan.”<\/p>\n<p>The Lord gave more detailed directions to Moses concerning the borders of the land that Israel was to occupy (Nm 34:1-12). The southern boundary was to be from the River of Egypt to the south of Kadesh-barnea and along the wilderness of Zin to the southern extremity of the Dead Sea. The western boundary was the Mediterranean, the northern border was set at the entrance to Hamath, and the eastern limit was the Jordan River and the Dead Sea.<\/p>\n<p>The greatest extent of the Promised Land is seen in the Lord’s declaration to Moses that he would set the bounds of Israel from the Red Sea to the Sea of the Philistines (Mediterranean) and from the wilderness to the Euphrates River (Ex 23:31). Historically, during the period of the judges and the reign of Saul, Israel did not conquer the land that had been given to the tribes in the division under Joshua. The military strength of David and the diplomacy of Solomon enabled them to achieve a marked expansion of Israelite rule. David defeated Hadadezer, king of Zobah, and thus pushed his northern frontier to the Euphrates River; he defeated Syria, Ammon, Moab, Edom, and Amalek, enlarging the kingdom also to the east and south (2 Sm 8:1-14; 1 Chr 18:1-13). Solomon had a fleet of merchant ships stationed at Ezion-geber on the Gulf of Aqaba. He also engaged in copper mining in that area.<\/p>\n<p class=\"h2\" id=\"Climate\">Climate<\/p>\n<p>It has been said that the climate of Palestine is more varied than that of any other area of comparable size in the world. Generally, the climate may be described as temperate; at Jerusalem, for example, the temperature extremes range from 26°F (-3.3°C) to 107°F (41.6°C), and the average annual rainfall is about 20 inches (50.8 centimeters). The coastal plain is warmer and has been compared to the east coast of Florida. The average annual temperature at Jaffa (Joppa) is 67° F (19.4°C). The Jordan Valley in the area of the Dead Sea is subtropical; in summer its temperatures may reach 120°F (48.8°C).<\/p>\n<p>Rainfall is seasonal, with rain coming in the cooler months of the year as the prevailing west wind brings moisture over the comparatively colder land area, much like the “lake effect” snows of the Great Lakes region of the United States. The rainy season extends from October to April. Within this time the Israelites singled out two periods (Jer 5:24; Jl 2:23), the former rain and the latter rain, with the former rain occurring in the months of October and November and the latter rain falling in March and April. The coastal area receives about 28 inches (71.1 centimeters) of rain annually, while the average for the country in general is 22 to 24 inches (55.9–70 centimeters).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>For purposes of description, the land of Palestine may be conveniently divided into five longitudinal sections:<\/p>\n<p>1. The Maritime or Coastal Plain<\/p>\n<li>2. The Shephelah<\/li>\n<li>3. The Western Plateau or Hill Country<\/li>\n<li>4. The Arabah or Jordan Valley<\/li>\n<li>5. The Eastern Plateau or Transjordan<\/li>\n<p>These divisions are based essentially on differences in elevation, but other geographic elements also serve to mark their limits or otherwise distinguish them.<\/p>\n\n<h5>The Maritime or Coastal Plain<\/h5>\n<p>The Maritime or Coastal Plain may be divided into three separate plains from south to north: the plain of Philistia, the plain of Sharon, and the plain of Acre.<\/p>\n<p>1. The plain of Philistia begins with the Wadi el-Arish, or River of Egypt, and extends north to the Nahr el-Auja, about five miles (8 kilometers) north of Joppa. This plain is about 70 miles (112.6 kilometers) long and reaches its greatest width in the latitude of Gaza, where it measures about 30 miles (48.3 kilometers). Along the Mediterranean there were dunes of sand, but for the most part, this area was very fertile and admirably suited for the production of grain.<\/p>\n<li>2. The plain of Sharon is not sharply demarcated from the Philistine plain and was probably under Philistine control, but the OT recognizes it as a separate entity (cf. Sg 2:1; Is 65:10). The plain extends north to Mt Carmel. On the coast are the town of Dor, which is mentioned in “The Tale of Wenamon,” and the city of Caesarea, where Herod the Great did much building.<\/li>\n<li>3. Beyond the promontory of Carmel lies a bay on which was situated the city named Ptolemais (Acts 21:7), also known as Acre or Acco (Jgs 1:31). Here a narrow plain stretches some 20 miles (32.2 kilometers) to the Ladder of Tyre (Ras en-Nakurah). The Kishon River (Jgs 4:7, 13; 1 Kgs 18:40) flows through this plain to the sea.<\/li>\n<h5>The Shephelah<\/h5>\n<p>The Shephelah constitutes a kind of “midlands,” intermediate between the lowlands of the coastal plain and the highlands of the Western Plateau, with an elevation of about 500 to 1,000 feet (152.4– 304.8 meters) and a width of only a few miles. It extends from the valley of Aijalon to Beersheba.<\/p>\n<p>The valleys of the Shephelah produced grain crops, while the hills were well suited for grapes and olives. The region was very important strategically, because it afforded approaches to Jerusalem.<\/p>\n<h5>The Western Plateau or Hill Country<\/h5>\n<p>The Western Plateau or Hill Country ranges from 1,000 to 4,000 feet (304.8–609.6 meters) in elevation and covers some 150 miles (241.4 kilometers) from Lebanon to Beersheba. It may also be divided into three areas: Galilee, Samaria, and Judea.<\/p>\n<p>1. Galilee may be regarded as two parts, Upper Galilee (2,000–4,000 feet, or 609.6–1,219.2 meters) and Lower Galilee (below 2,000 feet, or 609.6 meters). The area was agricultural and pastoral, like much of Palestine, and was open to invasion. The highways that traversed Galilee made it a cosmopolitan district, so that Isaiah 9:1 calls it “Galilee of the nations.”<\/p>\n<li>2. Samaria was also suitable for crops and pasture. The brothers of Joseph were grazing their flocks in the plain of Dothan when Joseph visited them and became the victim of their conspiracy (Gn 37:17).<\/li>\n<li>3. Judea has an elevation of about 2,000 to 3,500 feet (609.6–1,066.8 meters) and reaches some 60 miles (96.5 kilometers) from Bethel to Beersheba. The city of Jerusalem stands at an elevation of 2,654 feet (808.9 meters), surrounded by mountains and valleys that served as part of its defense system (Ps 125:2). This was the heart of the nation, for from the time of David onward, the capital was here, and more important, the ark of the covenant had been brought here during David’s reign. As the Lord had long foretold, Jerusalem had become the center of his worship; here Solomon built the temple, one of the greatest structures ever made.<\/li>\n<h5>The Arabah or Jordan Valley<\/h5>\n<p>The Arabah or Jordan Valley presents the extremes of height and depth. Mt Hermon rises to 9,166 feet (2,793.8 meters), while the surface of the Dead Sea lies 1,275 feet (395 meters) below sea level, and at its deepest part the sea plunges another 1,300 feet (396.2 meters).<\/p>\n<p>1. The North Arabah or Upper Jordan Valley. The Jordan River has four sources, all near Mt Hermon. The Jordan flows through what was Lake Huleh, now partly drained and designated as a wildlife refuge. Two miles (3.2 kilometers) below the Huleh basin is the Bridge of Jacob’s Daughters, by which the old road to Damascus crossed the river. The Jordan then flows into a gorge some 1,200 feet (365.8 meters) deep.<\/p>\n<li>2. The Sea of Galilee, about 10 miles (16.1 kilometers) from Huleh, has an elevation of -685 feet (-208.8 meters). It measures 15 by 8 miles (24.1 by 12.9 kilometers), with a maximum depth of 750 feet (228.6 meters). The shape of the lake gave it the OT name, Chinnereth, meaning “harp” (Nm 34:11; Jos 13:27). In the NT it was also called the Lake of Gennesaret (Lk 5:1) and the Sea of Tiberias (Jn 6:1; 21:1).<\/li>\n<li>3. The Middle Arabah, or Ghor. The name Jordan means “descender”; in the 60 miles or 96.5 kilometers (in a straight line) from the outlet of the Sea of Galilee to the northern end of the Dead Sea there is a fall of more than 600 feet (182.9 meters), or 10 feet per mile. The river flows in a series of S-curves or zigzags, so that its actual course between Galilee and the Dead Sea covers some 200 miles (321.8 kilometers).<\/li>\n<p>This stretch of the Jordan Valley is known as the Ghor, or Rift. Six miles (9.7 kilometers) below the Sea of Galilee the Yarmuk River enters from the east. Some smaller streams empty into the Jordan, but the next river of consequence is the Jabbok (Gn 32:22). Just south of the Sea of Galilee the Ghor is about four miles (6.4 kilometers) wide; near Beth-shan it reaches seven miles (11.3 kilometers) wide; beyond that for some 15 miles (24.1 kilometers) the mountains close in on the river on both sides, narrowing the valley to two to three miles (3.2 to 4.8 kilometers); near Jericho it broadens to about 12 miles (19.3 kilometers).<\/p>\n<li>4. The Dead Sea is unique. Its surface is the deepest point on the face of the earth and its waters are of tremendous wealth. In the OT it is known as the Salt Sea (Gn 14:3; Nm 34:12; Jos 12:3) and the Sea of Arabah (Jos 12:3). Josephus calls it Lake Asphaltitis.<\/li>\n<p>This body of water is 46 miles (74 kilometers) long, 10 miles (16.1 kilometers) wide, and 1,300 feet (396.2 meters) deep and consists of about 25 percent mineral matter, making it a chemical deposit of great value. In addition to the flow of the Jordan, the Dead Sea receives the water of other streams, such as the Arnon River on the east. Much of the runoff of the seasonal rains also finds its way into the Salt Sea. Temperatures in the valley may reach 120° F (48.8° C) in summer; with the extreme humidity the climate is very debilitating and almost unbearable. It is estimated that the daily evaporation from the sea is 6 to 8 million tons (5.4–7.3 million metric tons).<\/p>\n<li>5. The Southern Arabah, mostly a barren wilderness, extends from the Dead Sea to the Gulf of Aqaba, a distance of 150 miles (241.4 kilometers). There is a gradual ascent from the Dead Sea to a watershed just west of Petra. Near the tip of the Gulf of Aqaba were the ports of Elath (modern Eilat) and Ezion-geber.<\/li>\n<h5>The Eastern Plateau or Transjordan<\/h5>\n<p>The Eastern Plateau, or Transjordan, was not named as part of the land of promise, but it was taken by the tribes of Reuben, Gad, and half of Manasseh. The region is better supplied with water than the Western Plateau and has perennial streams, such as the Yarmuk, Jabbok, and Arnon. A principal north-south road was the King’s Highway, followed by the Israelites during the exodus (Nm 21:22) and probably also the route taken by the invading kings of Genesis 14.<\/p>\n<p>The northern section of Transjordan was known as Bashan, noted for its cattle (Ps 22:12; Ez 39:18) and for its oak trees (Is 2:13; Zec 11:2).<\/p>\n<p>Gilead, famed for its balm (Gn 37:25; Jer 8:22), was often mentioned in the OT (e.g., Dt 3:10-16; Jgs 11). It extended from the Yarmuk River to the city of Heshbon. This area was heavily forested in David’s time (cf. 2 Sm 18:8).<\/p>\n<p>In Palestine proper there were two important divisions: the plain of Esdraelon and the Negev. The plain of Esdraelon, often associated prophetically with Armageddon, lies between Galilee and Samaria. This is one of the most fertile areas of Palestine and also was the scene of numerous battles. The plain was guarded by fortress cities on its southern side (Megiddo, Ibleam, and Taanach). In the OT the valley of Jezreel was not regarded as a part of Esdraelon but as the valley between the hill of Moreh and Mt Gilboa. At the eastern end was the stronghold of Beth-shan.<\/p>\n<p>In the extreme south of the land is the wilderness area called the Negev, or South Country. This begins in the region of Beersheba and extends roughly to Kadesh-barnea. A district of infrequent and irregular rainfall, its agriculture is restricted, although a nomadic pastoral life has been widely practiced there. <em>See<\/em> Arabah; Conquest and Allotment of the Land; Dead Sea; Decapolis; Sea of Galilee; Jordan River; Negev; Shephelah; Transjordan.<\/p>","summary_ro":"PALESTINE* Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of A...","summary_en":"PALESTINE* Country on the eastern shore of the Mediterranean Sea, also known as Canaan and Israel. Palestine was situated at the west end of the Fertile Crescent—that arching stretch of highly productive land that ran from the Persian Gulf through Mesopotamia and Syria to Egypt. Palestine lay in a unique position, for it constituted a land bridge between Mesopotamia and Egypt, the two primary cultural centers of the ancient Near East. It also served as a connection between the continents of A...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38980,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zeboiim","title_en":"Zeboiim","content_ro":"<h3>ZEBOIIM<\/h3>\n<p>One of the “cities of the plain” that was destroyed with Sodom and Gomorrah (Dt 29:23; Hos 11:8). Zeboiim is first mentioned, with Sodom, Gomorrah, and Admah, as one of the Canaanite cities in the “table of nations” in Genesis 10:19. It later appears confederated with the same states (including Zoar) in the battle against Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of Goiim (Gn 14:2, 8).<\/p>\n<p><em>See also<\/em> Cities of the Plain.<\/p>","content_en":"<h3>ZEBOIIM<\/h3>\n<p>One of the “cities of the plain” that was destroyed with Sodom and Gomorrah (Dt 29:23; Hos 11:8). Zeboiim is first mentioned, with Sodom, Gomorrah, and Admah, as one of the Canaanite cities in the “table of nations” in Genesis 10:19. It later appears confederated with the same states (including Zoar) in the battle against Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of Goiim (Gn 14:2, 8).<\/p>\n<p><em>See also<\/em> Cities of the Plain.<\/p>","summary_ro":"ZEBOIIM One of the “cities of the plain” that was destroyed with Sodom and Gomorrah (Dt 29:23; Hos 11:8). Zeboiim is first mentioned, with Sodom, Gomorrah, and Admah, as one of the Canaanite cities in the “table of nations” in Genesis 10:19. It later appears confederated with the same states (including Zoar) in the battle against Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of Goiim (Gn 14:2, 8). See also Cities of the Plain.","summary_en":"ZEBOIIM One of the “cities of the plain” that was destroyed with Sodom and Gomorrah (Dt 29:23; Hos 11:8). Zeboiim is first mentioned, with Sodom, Gomorrah, and Admah, as one of the Canaanite cities in the “table of nations” in Genesis 10:19. It later appears confederated with the same states (including Zoar) in the battle against Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of Goiim (Gn 14:2, 8). See also Cities of the Plain.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38982,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zeboim","title_en":"Zeboim","content_ro":"<h3>ZEBOIM<\/h3>\n<li>1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. <em>See<\/em> Zeboiim.<\/li>\n<li>2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba.<\/li>\n<li>3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).<\/li>","content_en":"<h3>ZEBOIM<\/h3>\n<li>1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. <em>See<\/em> Zeboiim.<\/li>\n<li>2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba.<\/li>\n<li>3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).<\/li>","summary_ro":"ZEBOIM 1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. See Zeboiim. 2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba. 3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).","summary_en":"ZEBOIM 1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. See Zeboiim. 2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba. 3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:19","title_en":"Study Note: Geneza 10:19","content_ro":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","content_en":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","summary_ro":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","summary_en":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70608,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:19","title_en":"Study Note: Geneza 10:19","content_ro":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","content_en":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","summary_ro":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","summary_en":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98234,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:19","title_en":"Study Note: Geneza 10:19","content_ro":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","content_en":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","summary_ro":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","summary_en":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125860,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:19","title_en":"Study Note: Geneza 10:19","content_ro":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","content_en":"<p><strong>10:19<\/strong> <em>The territory of Canaan<\/em> is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from <em>Sidon . . . to Gerar,<\/em> connecting Egypt to Mesopotamia. • Modern <em>Gaza<\/em> is 11 miles northwest of Gerar. • <em>Sodom<\/em> and<em> Gomorrah<\/em> were cities on the border of the land southeast of the Dead Sea. • <em>Admah<\/em> and <em>Zeboiim<\/em> are mentioned 15 times in connection with Sodom and Gomorrah (14:2, 8; Deut 29:23; see Hos 11:8). All four cities were destroyed by God to cleanse the land (see Gen 19). • <em>Lasha<\/em> was possibly in the northern region of the Dead Sea.<\/p>","summary_ro":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","summary_en":"10:19 The territory of Canaan is specifically marked off because it would be taken from its inhabitants and given to Israel (see 15:18; Num 34:2-12; Ezek 47:15-20; 48:1-28). • An ancient north-south seacoast highway (the Via Maris) extended from Sidon . . . to Gerar, connecting Egypt to Mesopotamia. • Modern Gaza is 11 miles northwest of Gerar. • Sodom and Gomorrah were cities on the border of the land southeast of the Dead Sea. • Admah and Zeboiim are mentioned 15 times in connection with So...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":9994,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eber","title_en":"Eber","content_ro":"<h3>EBER<\/h3>\n<li>1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, <span>nasb<\/span>). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups.<\/li>\n<li>2. Gadite leader registered during the reigns of Jothan, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13, <span>kjv<\/span> “Heber”).<\/li>\n<li>3. Benjamite and Elpaal’s descendant (1 Chr 8:12).<\/li>\n<li>4. Benjamite and Shashak’s descendant (1 Chr 8:22).<\/li>\n<li>5. Head of Amok’s priestly family during the days of the high priest Joiakim (Neh 12:20).<\/li>","content_en":"<h3>EBER<\/h3>\n<li>1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, <span>nasb<\/span>). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups.<\/li>\n<li>2. Gadite leader registered during the reigns of Jothan, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13, <span>kjv<\/span> “Heber”).<\/li>\n<li>3. Benjamite and Elpaal’s descendant (1 Chr 8:12).<\/li>\n<li>4. Benjamite and Shashak’s descendant (1 Chr 8:22).<\/li>\n<li>5. Head of Amok’s priestly family during the days of the high priest Joiakim (Neh 12:20).<\/li>","summary_ro":"EBER 1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, nasb). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups. 2. Gadit...","summary_en":"EBER 1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, nasb). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups. 2. Gadit...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13552,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:21","title_en":"Study Note: Geneza 10:21","content_ro":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","content_en":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","summary_ro":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","summary_en":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70609,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:21","title_en":"Study Note: Geneza 10:21","content_ro":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","content_en":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","summary_ro":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","summary_en":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98235,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:21","title_en":"Study Note: Geneza 10:21","content_ro":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","content_en":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","summary_ro":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","summary_en":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125861,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:21","title_en":"Study Note: Geneza 10:21","content_ro":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","content_en":"<p><strong>10:21<\/strong> <em>Shem, the older brother of Japheth,<\/em> was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • <em>Eber<\/em> receives special attention because of his connection with Abram (see study note on 10:24).<\/p>","summary_ro":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","summary_en":"10:21 Shem, the older brother of Japheth, was the father of the Semitic peoples. The descendants listed represent countries east of Israel (modern Iraq, Iran, and Syria). The narrator lists these locations within Mesopotamia since Abram, the father of Israel, originated from this area (see 11:27-32). • Eber receives special attention because of his connection with Abram (see study note on 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":41584,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69210,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96836,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124462,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2497,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aram (Person)","title_en":"Aram (Person)","content_ro":"<h3>ARAM (P<span>erson)<\/span><\/h3>\n<li>1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. <em>See<\/em> Syria, Syrians.<\/li>\n<li>2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21).<\/li>\n<li>3. Shemer’s son from Asher’s tribe (1 Chr 7:34).<\/li>\n<li>4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, <span>kjv<\/span>) is a mistranslation of the Greek word <span class=\"greek\" lang=\"el\">Aram<\/span><em>,<\/em> meaning “Ram”—an entirely different name (Ru 4:19). <em>See<\/em> Ram (Person) #1.<\/li>","content_en":"<h3>ARAM (P<span>erson)<\/span><\/h3>\n<li>1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. <em>See<\/em> Syria, Syrians.<\/li>\n<li>2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21).<\/li>\n<li>3. Shemer’s son from Asher’s tribe (1 Chr 7:34).<\/li>\n<li>4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, <span>kjv<\/span>) is a mistranslation of the Greek word <span class=\"greek\" lang=\"el\">Aram<\/span><em>,<\/em> meaning “Ram”—an entirely different name (Ru 4:19). <em>See<\/em> Ram (Person) #1.<\/li>","summary_ro":"ARAM (Person) 1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. See Syria, Syrians. 2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21). 3. Shemer’s son from Asher’s tribe (1 Chr 7:34). 4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, kjv) is a mistranslation of the Greek word Aram, meaning “Ram”—an entirely different name (Ru 4:19). See Ram (Person) #1.","summary_en":"ARAM (Person) 1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. See Syria, Syrians. 2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21). 3. Shemer’s son from Asher’s tribe (1 Chr 7:34). 4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, kjv) is a mistranslation of the Greek word Aram, meaning “Ram”—an entirely different name (Ru 4:19). See Ram (Person) #1.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2784,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arphaxad","title_en":"Arphaxad","content_ro":"<h3>ARPHAXAD<\/h3>\n<p>Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).<\/p>","content_en":"<h3>ARPHAXAD<\/h3>\n<p>Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).<\/p>","summary_ro":"ARPHAXAD Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).","summary_en":"ARPHAXAD Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3063,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asshur","title_en":"Asshur","content_ro":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","content_en":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","summary_ro":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","summary_en":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10237,"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":10250,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elamites Elam (Place)","title_en":"Elamites Elam (Place)","content_ro":"<h3>ELAM (Place), ELAMITES<\/h3>\n<p>Occupying an area roughly the size of Denmark, Elam was located in southwest Asia, east of Babylonia and north of the Persian Gulf, on a plain known to the Iranians since the Middle Ages as Khuzistan. The region today corresponds to southwest Iran. Mountainous areas to the north and east, known as the Anshan range, formed a peripheral part of Elam. The land’s fertility was linked to several waterways, the most significant of which—the Karkheh—forms Elam’s western boundary.<\/p>\n<p>A people with a culture and history spanning more than 2,000 years, the Elamites seem to have lived in constant strife with the Sumerians, Babylonians, Assyrians, and finally the Persians, by whom they were absorbed. As a race, the Elamites were a mixture of dark-skinned aboriginals of questionable origin and Semites who had spilled over into the land from Mesopotamia.<\/p>\n<p>Western civilization would know virtually nothing of Elam were it not for the biblical witness. Elam is mentioned in conjunction with Shem’s progeny (Gn 10:22), and in the book of Acts it is reported that among the Israelites present in Jerusalem for the Feast of Pentecost were some from the old area of Elam (Acts 2:9). Isaiah prophesied that the Jews carried away in the Babylonian exile would return from such places as Elam (Is 11:11); however, these were most likely Aramaic-speaking Jews who had decided not to return to their homeland following the repatriation edict of Cyrus of Persia (Ezr 1:1-4). The name Kedorlaomer, king of Elam (Gn 14:1), is demonstrably an authentic Elamite name, thereby lending additional support to the accuracy of the historical narrative in Genesis. Daniel’s vision at Shushan in the province of Elam (Dn 8:2) reveals precise knowledge of the geography of the area and its waterways. In such accounts the Bible shows itself to be a valuable adjunct to extrabiblical literature for the history of the ancient Near East.<\/p>\n<p>In the eighth century <span>BC<\/span>, Isaiah summoned Elam to participate in the shattering of Babylon as an act of the Lord’s judgment (Is 21:2); there is little information, however, about Elam’s role in the overthrow of Babylon in 540 <span>BC<\/span>. Elam, with other rebellious nations, would eventually experience the cup of God’s wrath (Jer 25:15-26). Even its world-renowned archers would prove no match for the Lord of hosts (Is 22:6-12; Jer 49:35; Ez 32:24). Ezekiel’s dirge over Elam dramatically illustrates the horror of a godless grave (Ez 32:24-25). Jeremiah warns the Elamites that they cannot escape the judgment of God, made certain by the presence of his throne among them (Jer 49:38). Yet Elam’s destruction, though politically complete in Persia’s conquest, would not be altogether irremediable (v 39). Though its dislocation would rival those of its contemporaries, Jeremiah spoke of a time when God would extend mercy to descendants of the Elamites. Such an expectance, following the phrase, “in the latter days,” may point to the messianic age. The prophet may well have envisioned that momentous Day of Pentecost, when many from Elam would be among those in Jerusalem upon whom the Spirit of the Lord fell.<\/p>","content_en":"<h3>ELAM (Place), ELAMITES<\/h3>\n<p>Occupying an area roughly the size of Denmark, Elam was located in southwest Asia, east of Babylonia and north of the Persian Gulf, on a plain known to the Iranians since the Middle Ages as Khuzistan. The region today corresponds to southwest Iran. Mountainous areas to the north and east, known as the Anshan range, formed a peripheral part of Elam. The land’s fertility was linked to several waterways, the most significant of which—the Karkheh—forms Elam’s western boundary.<\/p>\n<p>A people with a culture and history spanning more than 2,000 years, the Elamites seem to have lived in constant strife with the Sumerians, Babylonians, Assyrians, and finally the Persians, by whom they were absorbed. As a race, the Elamites were a mixture of dark-skinned aboriginals of questionable origin and Semites who had spilled over into the land from Mesopotamia.<\/p>\n<p>Western civilization would know virtually nothing of Elam were it not for the biblical witness. Elam is mentioned in conjunction with Shem’s progeny (Gn 10:22), and in the book of Acts it is reported that among the Israelites present in Jerusalem for the Feast of Pentecost were some from the old area of Elam (Acts 2:9). Isaiah prophesied that the Jews carried away in the Babylonian exile would return from such places as Elam (Is 11:11); however, these were most likely Aramaic-speaking Jews who had decided not to return to their homeland following the repatriation edict of Cyrus of Persia (Ezr 1:1-4). The name Kedorlaomer, king of Elam (Gn 14:1), is demonstrably an authentic Elamite name, thereby lending additional support to the accuracy of the historical narrative in Genesis. Daniel’s vision at Shushan in the province of Elam (Dn 8:2) reveals precise knowledge of the geography of the area and its waterways. In such accounts the Bible shows itself to be a valuable adjunct to extrabiblical literature for the history of the ancient Near East.<\/p>\n<p>In the eighth century <span>BC<\/span>, Isaiah summoned Elam to participate in the shattering of Babylon as an act of the Lord’s judgment (Is 21:2); there is little information, however, about Elam’s role in the overthrow of Babylon in 540 <span>BC<\/span>. Elam, with other rebellious nations, would eventually experience the cup of God’s wrath (Jer 25:15-26). Even its world-renowned archers would prove no match for the Lord of hosts (Is 22:6-12; Jer 49:35; Ez 32:24). Ezekiel’s dirge over Elam dramatically illustrates the horror of a godless grave (Ez 32:24-25). Jeremiah warns the Elamites that they cannot escape the judgment of God, made certain by the presence of his throne among them (Jer 49:38). Yet Elam’s destruction, though politically complete in Persia’s conquest, would not be altogether irremediable (v 39). Though its dislocation would rival those of its contemporaries, Jeremiah spoke of a time when God would extend mercy to descendants of the Elamites. Such an expectance, following the phrase, “in the latter days,” may point to the messianic age. The prophet may well have envisioned that momentous Day of Pentecost, when many from Elam would be among those in Jerusalem upon whom the Spirit of the Lord fell.<\/p>","summary_ro":"ELAM (Place), ELAMITES Occupying an area roughly the size of Denmark, Elam was located in southwest Asia, east of Babylonia and north of the Persian Gulf, on a plain known to the Iranians since the Middle Ages as Khuzistan. The region today corresponds to southwest Iran. Mountainous areas to the north and east, known as the Anshan range, formed a peripheral part of Elam. The land’s fertility was linked to several waterways, the most significant of which—the Karkheh—forms Elam’s western bounda...","summary_en":"ELAM (Place), ELAMITES Occupying an area roughly the size of Denmark, Elam was located in southwest Asia, east of Babylonia and north of the Persian Gulf, on a plain known to the Iranians since the Middle Ages as Khuzistan. The region today corresponds to southwest Iran. Mountainous areas to the north and east, known as the Anshan range, formed a peripheral part of Elam. The land’s fertility was linked to several waterways, the most significant of which—the Karkheh—forms Elam’s western bounda...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36546,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Syrians Syria","title_en":"Syrians Syria","content_ro":"<h3>SYRIA, SYRIANS<\/h3>\n<p>Terms used in the Septuagint and in some English translations to render the names Aram, Arameans.<\/p>\n<p class=\"h2\" id=\"HistoryoftheArameans\">History of the Arameans<\/p>\n<p>According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they were to go back to their original home. The precise origins of this group of people are, however, lost in antiquity. When they emerged clearly into history, they were settled around the central Euphrates from which they were spread out east, west, and north.<\/p>\n<p>The Arameans were traditionally thought to have been established in upper Mesopotamia in the first part of the second millennium <span>BC<\/span>. Bethuel and Laban were known as Arameans (Gn 25:20; 28:1-7); the home of Bethuel was in Paddan-aram (25:20). The prophet Hosea recalls the tradition by noting that Jacob fled to “the field of Aram” (Hos 12:12) or “Aram-naharaim” (Aram of the two rivers), which was the northern part of Mesopotamia between the Euphrates and Tigris Rivers. In the creedal confession in Deuteronomy 26:5, the Israelite who brought his firstfruits confessed, “My father [probably Jacob] was a wandering Aramean.”<\/p>\n<p>Probably the best early evidence of an Aramean presence in this area comes from Tiglath-pileser I. In his annals of his fourth year (1112 <span>BC<\/span>), he speaks of a campaign among the “Akhlama, Arameans” in the Middle Euphrates area and the sacking of six Aramean villages in the Mt Bishri area.<\/p>\n<p>The Arameans of upper Mesopotamia became important in biblical history. They set up a number of separate Aramean states, two of which were especially important for the people of Israel—Aram-zobah in the days of David, and Aram-damascus from the days of Solomon onward.<\/p>\n<p>By about 1100 <span>BC<\/span>, the Aramean tribes had spread throughout Syria and had expanded into northern Transjordan, where they came into conflict with the Israelites. At his peak Hadadezer, king of Aram-zobah, embraced several vassals, such as Damascus, Maacah, and Tob. He was eventually defeated by King David (2 Sm 8:3-4; 10:17-19).<\/p>\n<p>Events in Israel and Judah had some bearing on Damascus. After the death of Solomon, when the formerly united kingdom became divided into Judah and Israel, tension arose between the two small states. War broke out between Baasha of Israel and Asa of Judah in the years 890–880 <span>BC<\/span>. Asa sought aid from Ben-hadad I of Damascus (1 Kgs 15:18). Lands in Transjordan changed hands several times. The successors of Omri of Israel—namely Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, and Jehoash—had many conflicts with Damascus. Ahab fought Ben-hadad and his 32 allies who besieged Samaria (20:1), but Israel defeated him. A second time Ben-hadad entered Israelite territory and reached Aphek (20:26), but he was again defeated and captured. As a consequence of his defeat and for the price of his release, he was obliged to make bazaars available in Damascus for Israelite trade. After three years of peace between Israel and Damascus, hostilities broke out again and resulted in a battle in the region of Ramoth-gilead in which Ahab was killed (22:29-37). Aram-damascus was eventually defeated by King Jehoash of Israel (2 Kgs 13:25).<\/p>\n<p class=\"h2\" id=\"SyriaaftertheCollapseoftheArameanKingdoms\">Syria after the Collapse of the Aramean Kingdoms<\/p>\n<p>After the collapse of Aram-damascus in 733–732 <span>BC<\/span>, the political character of the whole region changed. Over the centuries that followed and on into Christian times, the region passed under the control of several great powers and no independent Aramean state survived. When Assyria collapsed in 612–609 <span>BC<\/span>, the region came under Babylonian control, but only for a comparatively short period. With the rise of Cyrus the Persian, the Syrian region was quickly overrun by Persian armies. Palestine, Asia Minor, and Egypt were absorbed into the Persian Empire at the same time.<\/p>\n<p>The next significant political change that affected the region came with the appearance of Philip of Macedon in 360 <span>BC<\/span>. His son Alexander the Great (336–323 <span>BC<\/span>) consolidated Greek power throughout western Asia and as far as the borders of India. On his death in 323 <span>BC<\/span>, at the age of 33, the control of western Asia passed to Alexander’s generals. General Seleucus I (312–280 <span>BC<\/span>) controlled the southern half of Asia Minor, the region of Syria, Mesopotamia, and eastward to the borders of India. Syria thus fell under the influence of Hellenist rulers, the Seleucids, who founded a new capital at Antioch.<\/p>\n\n<p>Further west, Rome was rising to power and cast her eyes eastward. It was General Pompey who overcame Mithridates, the young king of Pontus, and moved to crush the remnants of the kingdom of the Seleucids. The western parts of Syria were formed into a Roman province in 64 <span>BC<\/span>. Pompey finally moved into Palestine, which came under Roman control in 63 <span>BC<\/span>.<\/p>\n<p>The Roman province of Syria included Cilicia, a strip of territory in the southeastern corner of Asia Minor. The northern boundary reached to the Euphrates River. The boundary then swung south well to the east of Damascus and then turned west about halfway down the Dead Sea and continued west to the Mediterranean Sea. Syria was bound to the west by the Mediterranean up to the Gulf of Alexandretta, where it turned west. The province of Syria and Cilicia (Acts 15:23, 41; Gal 1:21) was governed by an imperial legate (<em>legatis<\/em>) who commanded a strong force of legionary troops. One such governor, Quirinius, governed Syria at the time of the census of Caesar Augustus; this census brought Joseph and Mary to Bethlehem for the birth of Jesus (Lk 2:2).<\/p>\n<p>In the following centuries the population of Damascus was Christianized, and Christianity spread throughout the Roman province of Syria, giving rise to the Old Syrian Church, which remains to this day. It has left a remarkable legacy of Christian literature written in Syriac (Aramaic). The old Aramaic language remained, though a modified alphabet was used to write it.<\/p>\n<p>It was the rise of Islam in the seventh century <span>AD<\/span> that brought about a considerable weakening of the Syrian church, although it has never been completely destroyed. Scattered communities of Aramaic-speaking people still survive in parts of Syria, and numerous remains of Christian churches have been brought to light as a result of modern archaeological work.<\/p>\n<p class=\"h2\" id=\"LanguageandCulture\">Language and Culture<\/p>\n<p>Aramaic was the language of the Arameans, of which numerous inscriptions have been discovered. The Aramaic script was adapted for use by the Israelites, and the language became the international language for diplomacy and administration all over the Near East. It was the <em>lingua franca<\/em> of the Persian period from Egypt to India and was widely spoken in Palestine in Jesus’ day. The words “<em>talitha cumi<\/em>” (Mk 5:41) and “<em>marana tha<\/em>” (1 Cor 16:22) are Aramaic.<\/p>\n<p>Excavations in many sites have provided a good idea of the Aramean architecture, sculpture, pottery, and other arts. The religion of the Arameans was polytheistic. The people adopted many foreign deities as well. The principal Aramean deity was the ancient west Semitic storm god Hadad. In the days of Ahaz of Judah, the Damascus cult was forced on the people of Jerusalem when an altar based on a Damascus model was placed in the temple (2 Kgs 16:10-13). Arameans exiled to Samaria by the Assyrian ruler Sargon brought foreign Aramean cults with them (17:24-34).<\/p>\n<p>Through the centuries that followed the disappearance of the Aramean states, the Aramaic language has survived. The Christian form of Aramaic, Syriac, has left behind a vast legacy of literature, histories, theologies, commentaries, treatises, and translations, which have been carefully preserved in ancient monastic libraries, particularly in northern Syria, northern Iraq, and southern Turkey.<\/p>\n<p><em>See also<\/em> Aramaic.<\/p>","content_en":"<h3>SYRIA, SYRIANS<\/h3>\n<p>Terms used in the Septuagint and in some English translations to render the names Aram, Arameans.<\/p>\n<p class=\"h2\" id=\"HistoryoftheArameans\">History of the Arameans<\/p>\n<p>According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they were to go back to their original home. The precise origins of this group of people are, however, lost in antiquity. When they emerged clearly into history, they were settled around the central Euphrates from which they were spread out east, west, and north.<\/p>\n<p>The Arameans were traditionally thought to have been established in upper Mesopotamia in the first part of the second millennium <span>BC<\/span>. Bethuel and Laban were known as Arameans (Gn 25:20; 28:1-7); the home of Bethuel was in Paddan-aram (25:20). The prophet Hosea recalls the tradition by noting that Jacob fled to “the field of Aram” (Hos 12:12) or “Aram-naharaim” (Aram of the two rivers), which was the northern part of Mesopotamia between the Euphrates and Tigris Rivers. In the creedal confession in Deuteronomy 26:5, the Israelite who brought his firstfruits confessed, “My father [probably Jacob] was a wandering Aramean.”<\/p>\n<p>Probably the best early evidence of an Aramean presence in this area comes from Tiglath-pileser I. In his annals of his fourth year (1112 <span>BC<\/span>), he speaks of a campaign among the “Akhlama, Arameans” in the Middle Euphrates area and the sacking of six Aramean villages in the Mt Bishri area.<\/p>\n<p>The Arameans of upper Mesopotamia became important in biblical history. They set up a number of separate Aramean states, two of which were especially important for the people of Israel—Aram-zobah in the days of David, and Aram-damascus from the days of Solomon onward.<\/p>\n<p>By about 1100 <span>BC<\/span>, the Aramean tribes had spread throughout Syria and had expanded into northern Transjordan, where they came into conflict with the Israelites. At his peak Hadadezer, king of Aram-zobah, embraced several vassals, such as Damascus, Maacah, and Tob. He was eventually defeated by King David (2 Sm 8:3-4; 10:17-19).<\/p>\n<p>Events in Israel and Judah had some bearing on Damascus. After the death of Solomon, when the formerly united kingdom became divided into Judah and Israel, tension arose between the two small states. War broke out between Baasha of Israel and Asa of Judah in the years 890–880 <span>BC<\/span>. Asa sought aid from Ben-hadad I of Damascus (1 Kgs 15:18). Lands in Transjordan changed hands several times. The successors of Omri of Israel—namely Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, and Jehoash—had many conflicts with Damascus. Ahab fought Ben-hadad and his 32 allies who besieged Samaria (20:1), but Israel defeated him. A second time Ben-hadad entered Israelite territory and reached Aphek (20:26), but he was again defeated and captured. As a consequence of his defeat and for the price of his release, he was obliged to make bazaars available in Damascus for Israelite trade. After three years of peace between Israel and Damascus, hostilities broke out again and resulted in a battle in the region of Ramoth-gilead in which Ahab was killed (22:29-37). Aram-damascus was eventually defeated by King Jehoash of Israel (2 Kgs 13:25).<\/p>\n<p class=\"h2\" id=\"SyriaaftertheCollapseoftheArameanKingdoms\">Syria after the Collapse of the Aramean Kingdoms<\/p>\n<p>After the collapse of Aram-damascus in 733–732 <span>BC<\/span>, the political character of the whole region changed. Over the centuries that followed and on into Christian times, the region passed under the control of several great powers and no independent Aramean state survived. When Assyria collapsed in 612–609 <span>BC<\/span>, the region came under Babylonian control, but only for a comparatively short period. With the rise of Cyrus the Persian, the Syrian region was quickly overrun by Persian armies. Palestine, Asia Minor, and Egypt were absorbed into the Persian Empire at the same time.<\/p>\n<p>The next significant political change that affected the region came with the appearance of Philip of Macedon in 360 <span>BC<\/span>. His son Alexander the Great (336–323 <span>BC<\/span>) consolidated Greek power throughout western Asia and as far as the borders of India. On his death in 323 <span>BC<\/span>, at the age of 33, the control of western Asia passed to Alexander’s generals. General Seleucus I (312–280 <span>BC<\/span>) controlled the southern half of Asia Minor, the region of Syria, Mesopotamia, and eastward to the borders of India. Syria thus fell under the influence of Hellenist rulers, the Seleucids, who founded a new capital at Antioch.<\/p>\n\n<p>Further west, Rome was rising to power and cast her eyes eastward. It was General Pompey who overcame Mithridates, the young king of Pontus, and moved to crush the remnants of the kingdom of the Seleucids. The western parts of Syria were formed into a Roman province in 64 <span>BC<\/span>. Pompey finally moved into Palestine, which came under Roman control in 63 <span>BC<\/span>.<\/p>\n<p>The Roman province of Syria included Cilicia, a strip of territory in the southeastern corner of Asia Minor. The northern boundary reached to the Euphrates River. The boundary then swung south well to the east of Damascus and then turned west about halfway down the Dead Sea and continued west to the Mediterranean Sea. Syria was bound to the west by the Mediterranean up to the Gulf of Alexandretta, where it turned west. The province of Syria and Cilicia (Acts 15:23, 41; Gal 1:21) was governed by an imperial legate (<em>legatis<\/em>) who commanded a strong force of legionary troops. One such governor, Quirinius, governed Syria at the time of the census of Caesar Augustus; this census brought Joseph and Mary to Bethlehem for the birth of Jesus (Lk 2:2).<\/p>\n<p>In the following centuries the population of Damascus was Christianized, and Christianity spread throughout the Roman province of Syria, giving rise to the Old Syrian Church, which remains to this day. It has left a remarkable legacy of Christian literature written in Syriac (Aramaic). The old Aramaic language remained, though a modified alphabet was used to write it.<\/p>\n<p>It was the rise of Islam in the seventh century <span>AD<\/span> that brought about a considerable weakening of the Syrian church, although it has never been completely destroyed. Scattered communities of Aramaic-speaking people still survive in parts of Syria, and numerous remains of Christian churches have been brought to light as a result of modern archaeological work.<\/p>\n<p class=\"h2\" id=\"LanguageandCulture\">Language and Culture<\/p>\n<p>Aramaic was the language of the Arameans, of which numerous inscriptions have been discovered. The Aramaic script was adapted for use by the Israelites, and the language became the international language for diplomacy and administration all over the Near East. It was the <em>lingua franca<\/em> of the Persian period from Egypt to India and was widely spoken in Palestine in Jesus’ day. The words “<em>talitha cumi<\/em>” (Mk 5:41) and “<em>marana tha<\/em>” (1 Cor 16:22) are Aramaic.<\/p>\n<p>Excavations in many sites have provided a good idea of the Aramean architecture, sculpture, pottery, and other arts. The religion of the Arameans was polytheistic. The people adopted many foreign deities as well. The principal Aramean deity was the ancient west Semitic storm god Hadad. In the days of Ahaz of Judah, the Damascus cult was forced on the people of Jerusalem when an altar based on a Damascus model was placed in the temple (2 Kgs 16:10-13). Arameans exiled to Samaria by the Assyrian ruler Sargon brought foreign Aramean cults with them (17:24-34).<\/p>\n<p>Through the centuries that followed the disappearance of the Aramean states, the Aramaic language has survived. The Christian form of Aramaic, Syriac, has left behind a vast legacy of literature, histories, theologies, commentaries, treatises, and translations, which have been carefully preserved in ancient monastic libraries, particularly in northern Syria, northern Iraq, and southern Turkey.<\/p>\n<p><em>See also<\/em> Aramaic.<\/p>","summary_ro":"SYRIA, SYRIANS Terms used in the Septuagint and in some English translations to render the names Aram, Arameans. History of the Arameans According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they w...","summary_en":"SYRIA, SYRIANS Terms used in the Septuagint and in some English translations to render the names Aram, Arameans. History of the Arameans According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they w...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42984,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:22","title_en":"Study Note: Geneza 10:22","content_ro":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","content_en":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","summary_ro":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","summary_en":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70610,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:22","title_en":"Study Note: Geneza 10:22","content_ro":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","content_en":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","summary_ro":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","summary_en":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98236,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:22","title_en":"Study Note: Geneza 10:22","content_ro":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","content_en":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","summary_ro":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","summary_en":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125862,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:22","title_en":"Study Note: Geneza 10:22","content_ro":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","content_en":"<p><strong>10:22<\/strong> The descendants of <em>Elam<\/em> lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of <em>Asshur<\/em> were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • <em>Arphaxad<\/em> possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • <em>Lud<\/em> was near the Tigris River; its people were related to the Lydians (see 10:13). • <em>Aram<\/em> was a kingdom of tribes that lived in the Mesopotamian plains.<\/p>","summary_ro":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","summary_en":"10:22 The descendants of Elam lived in the region of modern southwestern Iran (see 14:1, 9; Ezra 4:9; Isa 11:11). • The descendants of Asshur were later Assyrians who lived under Nimrod’s jurisdiction (see Gen 10:11). Sumerians descended from Ham were ousted by Mesopotamian Semites. • Arphaxad possibly settled northeast of Nineveh; his descendants are further described in 11:12-26. • Lud was near the Tigris River; its people were related to the Lydians (see 10:13). • Aram was a kingdom of tri...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":13713,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gether","title_en":"Gether","content_ro":"<h3>GETHER<\/h3>\n<p>Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.<\/p>","content_en":"<h3>GETHER<\/h3>\n<p>Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.<\/p>","summary_ro":"GETHER Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.","summary_en":"GETHER Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16929,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hul","title_en":"Hul","content_ro":"<h3>HUL<\/h3>\n<p>Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).<\/p>","content_en":"<h3>HUL<\/h3>\n<p>Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).<\/p>","summary_ro":"HUL Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).","summary_en":"HUL Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24592,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mash","title_en":"Mash","content_ro":"<h3>MASH<\/h3>\n<p>Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. <em>See<\/em> Meshech #2.<\/p>","content_en":"<h3>MASH<\/h3>\n<p>Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. <em>See<\/em> Meshech #2.<\/p>","summary_ro":"MASH Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. See Meshech #2.","summary_en":"MASH Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. See Meshech #2.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25298,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshech","title_en":"Meshech","content_ro":"<h3>MESHECH<\/h3>\n<li>1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 <span>BC<\/span>), Shalmaneser III (859–824 <span>BC<\/span>), and Sargon (722–705 <span>BC<\/span>). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre.<\/li>\n<li>2. Shem’s son according to 1 Chronicles 1:17, but rendered Mash in the parallel passage in Genesis 10:23. The latter is generally accepted.<\/li>","content_en":"<h3>MESHECH<\/h3>\n<li>1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 <span>BC<\/span>), Shalmaneser III (859–824 <span>BC<\/span>), and Sargon (722–705 <span>BC<\/span>). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre.<\/li>\n<li>2. Shem’s son according to 1 Chronicles 1:17, but rendered Mash in the parallel passage in Genesis 10:23. The latter is generally accepted.<\/li>","summary_ro":"MESHECH 1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 BC), Shalmaneser III (859–824 BC), and Sargon (722–705 BC). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre. 2. Shem’s son acc...","summary_en":"MESHECH 1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 BC), Shalmaneser III (859–824 BC), and Sargon (722–705 BC). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre. 2. Shem’s son acc...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37571,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Trachonitis*, Traconitis","title_en":"Trachonitis*, Traconitis","content_ro":"<h3>TRACHONITIS*, TRACONITIS<\/h3>\n<p>One of the five Roman provinces east of the Jordan River, along with Batanea, Gaulanitis, Auranitis, and Iturea. The region of Traconitis (apparently including Gaulanitis, Batanea, and Auranitis) was part of the tetrarchy of Philip, the brother of Herod (Lk 3:1). Traconitis was an extremely desolate region northeast of the Sea of Galilee. Its name in Aramaic was Argob, which signified that the region was a “heap of stones.” Other than the reference in Luke, Traconitis is seldom mentioned in historical references. Josephus suggests that it was colonized by Uz, the son of Aram (cf. Gn 10:23). The Romans gained control of the region when Augustus deposed Zenodorus, a local robber-chieftain. Herod the Great was deeded the land on the condition that he control the local bandits. Philip received the land at the death of his father but apparently retained only nominal control over the region. The region is currently named el-Lejah and is located in southern Syria and northern Jordan.<\/p>","content_en":"<h3>TRACHONITIS*, TRACONITIS<\/h3>\n<p>One of the five Roman provinces east of the Jordan River, along with Batanea, Gaulanitis, Auranitis, and Iturea. The region of Traconitis (apparently including Gaulanitis, Batanea, and Auranitis) was part of the tetrarchy of Philip, the brother of Herod (Lk 3:1). Traconitis was an extremely desolate region northeast of the Sea of Galilee. Its name in Aramaic was Argob, which signified that the region was a “heap of stones.” Other than the reference in Luke, Traconitis is seldom mentioned in historical references. Josephus suggests that it was colonized by Uz, the son of Aram (cf. Gn 10:23). The Romans gained control of the region when Augustus deposed Zenodorus, a local robber-chieftain. Herod the Great was deeded the land on the condition that he control the local bandits. Philip received the land at the death of his father but apparently retained only nominal control over the region. The region is currently named el-Lejah and is located in southern Syria and northern Jordan.<\/p>","summary_ro":"TRACHONITIS*, TRACONITIS One of the five Roman provinces east of the Jordan River, along with Batanea, Gaulanitis, Auranitis, and Iturea. The region of Traconitis (apparently including Gaulanitis, Batanea, and Auranitis) was part of the tetrarchy of Philip, the brother of Herod (Lk 3:1). Traconitis was an extremely desolate region northeast of the Sea of Galilee. Its name in Aramaic was Argob, which signified that the region was a “heap of stones.” Other than the reference in Luke, Traconitis...","summary_en":"TRACHONITIS*, TRACONITIS One of the five Roman provinces east of the Jordan River, along with Batanea, Gaulanitis, Auranitis, and Iturea. The region of Traconitis (apparently including Gaulanitis, Batanea, and Auranitis) was part of the tetrarchy of Philip, the brother of Herod (Lk 3:1). Traconitis was an extremely desolate region northeast of the Sea of Galilee. Its name in Aramaic was Argob, which signified that the region was a “heap of stones.” Other than the reference in Luke, Traconitis...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37914,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uz (Person)","title_en":"Uz (Person)","content_ro":"<h3>UZ (P<span>erson<\/span>)<\/h3>\n<li>1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions.<\/li>\n<li>2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21).<\/li>\n<li>3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).<\/li>","content_en":"<h3>UZ (P<span>erson<\/span>)<\/h3>\n<li>1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions.<\/li>\n<li>2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21).<\/li>\n<li>3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).<\/li>","summary_ro":"UZ (Person) 1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions. 2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21). 3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).","summary_en":"UZ (Person) 1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions. 2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21). 3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37924,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uz (Place)","title_en":"Uz (Place)","content_ro":"<h3>UZ (P<span>lace<\/span>)<\/h3>\n<p>Homeland of Job (Jb 1:1). The name appears in parallels with Edom and is associated with the Uz in the family tree of the original Horites in Seir (Lam 4:21). The book of Job does not locate the land of Uz, but it does say that the sons of the East (Kedem) lived there (Jb 1:3). Uz is also said to be close to the desert (v 15) and to the Chasdim (v 17). This indicates that it was located to the east of the land of Israel.<\/p>\n<p>The associations with Edom strongly suggest that the land of Uz was populated by descendants of the Horites of Seir. Further support for this view is a verse in the Greek version at the end of the book of Job: “since he had lived in the land of Uz on the borders of Edom and Arabia.” Certain ancient traditions place the home of Job in Bashan. Josephus also says that Job lived in Traconitis and Damascus (<em>Antiquities<\/em> 1.6.4), with reference to the Uz of the Aramean genealogy (Gn 10:23).<\/p>","content_en":"<h3>UZ (P<span>lace<\/span>)<\/h3>\n<p>Homeland of Job (Jb 1:1). The name appears in parallels with Edom and is associated with the Uz in the family tree of the original Horites in Seir (Lam 4:21). The book of Job does not locate the land of Uz, but it does say that the sons of the East (Kedem) lived there (Jb 1:3). Uz is also said to be close to the desert (v 15) and to the Chasdim (v 17). This indicates that it was located to the east of the land of Israel.<\/p>\n<p>The associations with Edom strongly suggest that the land of Uz was populated by descendants of the Horites of Seir. Further support for this view is a verse in the Greek version at the end of the book of Job: “since he had lived in the land of Uz on the borders of Edom and Arabia.” Certain ancient traditions place the home of Job in Bashan. Josephus also says that Job lived in Traconitis and Damascus (<em>Antiquities<\/em> 1.6.4), with reference to the Uz of the Aramean genealogy (Gn 10:23).<\/p>","summary_ro":"UZ (Place) Homeland of Job (Jb 1:1). The name appears in parallels with Edom and is associated with the Uz in the family tree of the original Horites in Seir (Lam 4:21). The book of Job does not locate the land of Uz, but it does say that the sons of the East (Kedem) lived there (Jb 1:3). Uz is also said to be close to the desert (v 15) and to the Chasdim (v 17). This indicates that it was located to the east of the land of Israel. The associations with Edom strongly suggest that the land of ...","summary_en":"UZ (Place) Homeland of Job (Jb 1:1). The name appears in parallels with Edom and is associated with the Uz in the family tree of the original Horites in Seir (Lam 4:21). The book of Job does not locate the land of Uz, but it does say that the sons of the East (Kedem) lived there (Jb 1:3). Uz is also said to be close to the desert (v 15) and to the Chasdim (v 17). This indicates that it was located to the east of the land of Israel. The associations with Edom strongly suggest that the land of ...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:23","title_en":"Study Note: Geneza 10:23","content_ro":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","content_en":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","summary_ro":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","summary_en":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70611,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:23","title_en":"Study Note: Geneza 10:23","content_ro":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","content_en":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","summary_ro":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","summary_en":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98237,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:23","title_en":"Study Note: Geneza 10:23","content_ro":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","content_en":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","summary_ro":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","summary_en":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:23","title_en":"Study Note: Geneza 10:23","content_ro":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","content_en":"<p><strong>10:23<\/strong> The patriarchs later interacted with <em>the descendants of Aram<\/em> (see 25:20; 31:20; Deut 26:5). • <em>Uz<\/em> was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • <em>Hul<\/em> is unknown. He possibly founded Armenia. • <em>Gether<\/em> is unknown; he was possibly the founder of the Syrians. • <em>Mash<\/em> might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.<\/p>","summary_ro":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","summary_en":"10:23 The patriarchs later interacted with the descendants of Aram (see 25:20; 31:20; Deut 26:5). • Uz was the chief Aramean tribe, possibly located northeast of the Jordan; it was Job’s home (see Job 1:1; see also Lam 4:21). • Hul is unknown. He possibly founded Armenia. • Gether is unknown; he was possibly the founder of the Syrians. • Mash might be associated with Mount Masus in northern Mesopotamia or with a part of the Lebanon Mountains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":3065,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asshur","title_en":"Asshur","content_ro":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","content_en":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","summary_ro":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","summary_en":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5941,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cainan","title_en":"Cainan","content_ro":"<h3>CAINAN<\/h3>\n<li>1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13).<\/li>\n<li>2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). <em>See<\/em> Kenan.<\/li>","content_en":"<h3>CAINAN<\/h3>\n<li>1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13).<\/li>\n<li>2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). <em>See<\/em> Kenan.<\/li>","summary_ro":"CAINAN 1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13). 2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). See Kenan.","summary_en":"CAINAN 1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13). 2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). See Kenan.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29449,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peleg","title_en":"Peleg","content_ro":"<h3>PELEG<\/h3>\n<p>Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigation canals (the term is so used in Jb 29:6; 38:25; Is 30:25; 32:2). The origin of the name is usually traced to the city of Phalga, north of the junction of the Euphrates and Khabur rivers.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>PELEG<\/h3>\n<p>Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigation canals (the term is so used in Jb 29:6; 38:25; Is 30:25; 32:2). The origin of the name is usually traced to the city of Phalga, north of the junction of the Euphrates and Khabur rivers.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"PELEG Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigatio...","summary_en":"PELEG Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigatio...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33540,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Salah*","title_en":"Salah*","content_ro":"<h3>SALAH*<\/h3>\n<p>KJV form of Shelah, Eber’s father, in Genesis 10:24 and 11:12-15. <em>See<\/em> Shelah #1.<\/p>","content_en":"<h3>SALAH*<\/h3>\n<p>KJV form of Shelah, Eber’s father, in Genesis 10:24 and 11:12-15. <em>See<\/em> Shelah #1.<\/p>","summary_ro":"SALAH* KJV form of Shelah, Eber’s father, in Genesis 10:24 and 11:12-15. See Shelah #1.","summary_en":"SALAH* KJV form of Shelah, Eber’s father, in Genesis 10:24 and 11:12-15. See Shelah #1.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34814,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shelah","title_en":"Shelah","content_ro":"<h3>SHELAH<\/h3>\n<li>1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.<\/li>","content_en":"<h3>SHELAH<\/h3>\n<li>1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.<\/li>","summary_ro":"SHELAH 1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). See Genealogy of Jesus Christ. 2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.","summary_en":"SHELAH 1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). See Genealogy of Jesus Christ. 2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42986,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:24","title_en":"Study Note: Geneza 10:24","content_ro":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","content_en":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","summary_ro":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","summary_en":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70612,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:24","title_en":"Study Note: Geneza 10:24","content_ro":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","content_en":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","summary_ro":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","summary_en":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98238,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:24","title_en":"Study Note: Geneza 10:24","content_ro":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","content_en":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","summary_ro":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","summary_en":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:24","title_en":"Study Note: Geneza 10:24","content_ro":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","content_en":"<p><strong>10:24<\/strong> <em>Shelah<\/em> is unknown, but may be short for Methushelah (cp. 38:5, 11). • <em>Eber<\/em> was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).<\/p>","summary_ro":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","summary_en":"10:24 Shelah is unknown, but may be short for Methushelah (cp. 38:5, 11). • Eber was the ancestor of Abram the Hebrew (11:10-26); his name is at the root of the term “Hebrew” (see 14:13; 39:14; 40:15; 41:12; Exod 2:11; 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":18913,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jerah","title_en":"Jerah","content_ro":"<h3>JERAH<\/h3>\n<p>Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).<\/p>","content_en":"<h3>JERAH<\/h3>\n<p>Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).<\/p>","summary_ro":"JERAH Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).","summary_en":"JERAH Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20431,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joktan","title_en":"Joktan","content_ro":"<h3>JOKTAN<\/h3>\n<p>Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).<\/p>","content_en":"<h3>JOKTAN<\/h3>\n<p>Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).<\/p>","summary_ro":"JOKTAN Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).","summary_en":"JOKTAN Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29444,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peleg","title_en":"Peleg","content_ro":"<h3>PELEG<\/h3>\n<p>Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigation canals (the term is so used in Jb 29:6; 38:25; Is 30:25; 32:2). The origin of the name is usually traced to the city of Phalga, north of the junction of the Euphrates and Khabur rivers.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>PELEG<\/h3>\n<p>Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigation canals (the term is so used in Jb 29:6; 38:25; Is 30:25; 32:2). The origin of the name is usually traced to the city of Phalga, north of the junction of the Euphrates and Khabur rivers.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"PELEG Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigatio...","summary_en":"PELEG Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigatio...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:25","title_en":"Study Note: Geneza 10:25","content_ro":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","content_en":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","summary_ro":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","summary_en":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70613,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:25","title_en":"Study Note: Geneza 10:25","content_ro":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","content_en":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","summary_ro":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","summary_en":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98239,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:25","title_en":"Study Note: Geneza 10:25","content_ro":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","content_en":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","summary_ro":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","summary_en":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:25","title_en":"Study Note: Geneza 10:25","content_ro":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","content_en":"<p><strong>10:25<\/strong> <em>Peleg<\/em> means <em>division,<\/em> anticipating the separation of people into <em>language groups<\/em> after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • <em>Joktan<\/em> was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).<\/p>","summary_ro":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","summary_en":"10:25 Peleg means division, anticipating the separation of people into language groups after Babel (11:1-9). Peleg’s line led to Abram (see 11:16-26). • Joktan was the ancestor of the southern Arabian tribes. The Ishmaelite tribes were in northern Arabia (see 25:13-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":1102,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Almodad","title_en":"Almodad","content_ro":"<h3>ALMODAD<\/h3>\n<p>Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).<\/p>","content_en":"<h3>ALMODAD<\/h3>\n<p>Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).<\/p>","summary_ro":"ALMODAD Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).","summary_en":"ALMODAD Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazarmaveth","title_en":"Hazarmaveth","content_ro":"<h3>HAZARMAVETH<\/h3>\n<p>Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century <span>BC<\/span>, based on frankincense trade. This trade, revived in the second century <span>BC<\/span>, made the area prosperous and influential.<\/p>","content_en":"<h3>HAZARMAVETH<\/h3>\n<p>Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century <span>BC<\/span>, based on frankincense trade. This trade, revived in the second century <span>BC<\/span>, made the area prosperous and influential.<\/p>","summary_ro":"HAZARMAVETH Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century BC, based on frankincense trade. This trade, revived in the second century BC, made the area prosperous and influential.","summary_en":"HAZARMAVETH Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century BC, based on frankincense trade. This trade, revived in the second century BC, made the area prosperous and influential.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34835,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheleph","title_en":"Sheleph","content_ro":"<h3>SHELEPH<\/h3>\n<p>Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).<\/p>","content_en":"<h3>SHELEPH<\/h3>\n<p>Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).<\/p>","summary_ro":"SHELEPH Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).","summary_en":"SHELEPH Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","content_en":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","summary_ro":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","summary_en":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","content_en":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","summary_ro":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","summary_en":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70614,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","content_en":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","summary_ro":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","summary_en":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70615,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","content_en":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","summary_ro":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","summary_en":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98240,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","content_en":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","summary_ro":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","summary_en":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","content_en":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","summary_ro":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","summary_en":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","content_en":"<p><strong>10:26-32<\/strong> There were fourteen sons of Shem by Eber through <em>Joktan<\/em>. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).<\/p>","summary_ro":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","summary_en":"10:26-32 There were fourteen sons of Shem by Eber through Joktan. The placement of the Babel story between the lines of Joktan and Peleg ties Joktan to the judgment of the Babel story (11:1-9) and ties Peleg to Abram (11:27–12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:26","title_en":"Study Note: Geneza 10:26","content_ro":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","content_en":"<p><strong>10:26-29<\/strong> <em>Almodad<\/em> was an ancestor, region, or tribe in modern Yemen. • <em>Sheleph<\/em> was a tribe of Yemen. • <em>Hazarmaveth<\/em> was related to Hadramaut in southern Arabia. • <em>Jerah<\/em> is unknown, but was possibly associated with Mount Barach. • <em>Hadoram<\/em> was an Arabian tribe. • <em>Uzal<\/em> was Sana’a, an old capital of Yemen in pre-Islamic times. • <em>Diklah<\/em> was a southern Arabian oasis in Mina. • <em>Obal<\/em> was between Hodeida and Sana’a in southwest Arabia. • <em>Abimael<\/em> was a Sabaean. • <em>Sheba<\/em> was in southern Arabia (see 10:7). • <em>Ophir<\/em> was a region of southern Arabia between Sheba and Havilah; it was a source of gold (Isa 13:12). • <em>Havilah:<\/em> See 10:7. • <em>Jobab<\/em> was possibly Jobebitai in southern Arabia.<\/p>","summary_ro":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","summary_en":"10:26-29 Almodad was an ancestor, region, or tribe in modern Yemen. • Sheleph was a tribe of Yemen. • Hazarmaveth was related to Hadramaut in southern Arabia. • Jerah is unknown, but was possibly associated with Mount Barach. • Hadoram was an Arabian tribe. • Uzal was Sana’a, an old capital of Yemen in pre-Islamic times. • Diklah was a southern Arabian oasis in Mina. • Obal was between Hodeida and Sana’a in southwest Arabia. • Abimael was a Sabaean. • Sheba was in southern Arabia (see 10:7). ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":9620,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Diklah","title_en":"Diklah","content_ro":"<h3>DIKLAH<\/h3>\n<p>Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word <span class=\"hebrew\" lang=\"he\">dikla<\/span><em>,<\/em> which means date tree or palm tree).<\/p>","content_en":"<h3>DIKLAH<\/h3>\n<p>Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word <span class=\"hebrew\" lang=\"he\">dikla<\/span><em>,<\/em> which means date tree or palm tree).<\/p>","summary_ro":"DIKLAH Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word dikla, which means date tree or palm tree).","summary_en":"DIKLAH Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word dikla, which means date tree or palm tree).","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14986,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadoram","title_en":"Hadoram","content_ro":"<h3>HADORAM<\/h3>\n<li>1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21).<\/li>\n<li>2. Alternate spelling of Joram in 1 Chronicles 18:10 (<span>kjv<\/span>). <em>See<\/em> Joram #1.<\/li>\n<li>3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (<span>kjv<\/span>). <em>See<\/em> Adoniram.<\/li>","content_en":"<h3>HADORAM<\/h3>\n<li>1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21).<\/li>\n<li>2. Alternate spelling of Joram in 1 Chronicles 18:10 (<span>kjv<\/span>). <em>See<\/em> Joram #1.<\/li>\n<li>3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (<span>kjv<\/span>). <em>See<\/em> Adoniram.<\/li>","summary_ro":"HADORAM 1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21). 2. Alternate spelling of Joram in 1 Chronicles 18:10 (kjv). See Joram #1. 3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (kjv). See Adoniram.","summary_en":"HADORAM 1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21). 2. Alternate spelling of Joram in 1 Chronicles 18:10 (kjv). See Joram #1. 3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (kjv). See Adoniram.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37926,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uzal (Person)","title_en":"Uzal (Person)","content_ro":"<h3>UZAL (P<span>erson<\/span>)<\/h3>\n<p>Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).<\/p>","content_en":"<h3>UZAL (P<span>erson<\/span>)<\/h3>\n<p>Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).<\/p>","summary_ro":"UZAL (Person) Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).","summary_en":"UZAL (Person) Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":201,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abimael","title_en":"Abimael","content_ro":"<h3>ABIMAEL<\/h3>\n<p>One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).<\/p>","content_en":"<h3>ABIMAEL<\/h3>\n<p>One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).<\/p>","summary_ro":"ABIMAEL One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).","summary_en":"ABIMAEL One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9974,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ebal","title_en":"Ebal","content_ro":"<h3>EBAL<\/h3>\n<li>1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40).<\/li>\n<li>2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.<\/li>","content_en":"<h3>EBAL<\/h3>\n<li>1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40).<\/li>\n<li>2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.<\/li>","summary_ro":"EBAL 1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40). 2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.","summary_en":"EBAL 1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40). 2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9981,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Ebal","title_en":"Mount Ebal","content_ro":"<h3>EBAL, Mount<\/h3>\n<p>Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28).<\/p>\n<p>Years before the entrance into the Promised Land, God, through Moses, designated the twin mountains Ebal and Gerizim as the place for the recitation of the curses and blessings of Deuteronomy 27–28. According to Deuteronomy 27:12, six tribes of Israel were to stand on Gerizim and shout the blessings. These were Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. “Joseph” here would mean the tribes of Ephraim and Manasseh in whose territory these two mountains belonged. The other six tribes—Reuben, Gad, Asher, Zebulun, Dan, and Naphtali—were to recite the curses from Mt Ebal. It is interesting that Ebal is north of the east-west valley that separates the two mountains and it is the more northerly tribes that stand on it.<\/p>\n<p>The fulfillment of the divine directive is recorded in Joshua 8:33. Joshua also obeyed in another matter—that of building on Mt Ebal an altar of unhewn stones (Jos 8:30) as Moses had commanded (Dt 27:4).<\/p>","content_en":"<h3>EBAL, Mount<\/h3>\n<p>Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28).<\/p>\n<p>Years before the entrance into the Promised Land, God, through Moses, designated the twin mountains Ebal and Gerizim as the place for the recitation of the curses and blessings of Deuteronomy 27–28. According to Deuteronomy 27:12, six tribes of Israel were to stand on Gerizim and shout the blessings. These were Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. “Joseph” here would mean the tribes of Ephraim and Manasseh in whose territory these two mountains belonged. The other six tribes—Reuben, Gad, Asher, Zebulun, Dan, and Naphtali—were to recite the curses from Mt Ebal. It is interesting that Ebal is north of the east-west valley that separates the two mountains and it is the more northerly tribes that stand on it.<\/p>\n<p>The fulfillment of the divine directive is recorded in Joshua 8:33. Joshua also obeyed in another matter—that of building on Mt Ebal an altar of unhewn stones (Jos 8:30) as Moses had commanded (Dt 27:4).<\/p>","summary_ro":"EBAL, Mount Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28). Years before the entrance into the Promised Land, God, thro...","summary_en":"EBAL, Mount Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28). Years before the entrance into the Promised Land, God, thro...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28060,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obal","title_en":"Obal","content_ro":"<h3>OBAL<\/h3>\n<p>Alternate spelling of Ebal, Joktan’s descendant, in Genesis 10:28. <em>See<\/em> Ebal #2.<\/p>","content_en":"<h3>OBAL<\/h3>\n<p>Alternate spelling of Ebal, Joktan’s descendant, in Genesis 10:28. <em>See<\/em> Ebal #2.<\/p>","summary_ro":"OBAL Alternate spelling of Ebal, Joktan’s descendant, in Genesis 10:28. See Ebal #2.","summary_en":"OBAL Alternate spelling of Ebal, Joktan’s descendant, in Genesis 10:28. See Ebal #2.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34709,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheba (Person)","title_en":"Sheba (Person)","content_ro":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","content_en":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","summary_ro":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","summary_en":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":15490,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Havilah (Person)","title_en":"Havilah (Person)","content_ro":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","content_en":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","summary_ro":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","summary_en":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20016,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jobab","title_en":"Jobab","content_ro":"<h3>JOBAB<\/h3>\n<li>1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23).<\/li>\n<li>2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45).<\/li>\n<li>3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19).<\/li>\n<li>4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9).<\/li>\n<li>5. Elpaal’s son from Benjamin’s tribe (1 Chr 8:18).<\/li>","content_en":"<h3>JOBAB<\/h3>\n<li>1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23).<\/li>\n<li>2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45).<\/li>\n<li>3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19).<\/li>\n<li>4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9).<\/li>\n<li>5. Elpaal’s son from Benjamin’s tribe (1 Chr 8:18).<\/li>","summary_ro":"JOBAB 1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23). 2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45). 3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19). 4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9). 5. Elpaal’s son from Benja...","summary_en":"JOBAB 1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23). 2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45). 3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19). 4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9). 5. Elpaal’s son from Benja...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28493,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ophir (Person)","title_en":"Ophir (Person)","content_ro":"<h3>OPHIR (P<span>erson<\/span>)<\/h3>\n<p>Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).<\/p>","content_en":"<h3>OPHIR (P<span>erson<\/span>)<\/h3>\n<p>Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).<\/p>","summary_ro":"OPHIR (Person) Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).","summary_en":"OPHIR (Person) Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28495,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ophir (Place)","title_en":"Ophir (Place)","content_ro":"<h3>OPHIR (P<span>lace<\/span>)<\/h3>\n<p>Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia.<\/p>\n<p>First Kings 9:26-28 reports that Solomon built a fleet of merchant ships at Ezion-geber, which was near Elath on the Gulf of Aqaba. Hiram, king of Tyre, provided seamen to accompany those of Solomon. This expedition returned with 420 talents of gold for Solomon. First Kings 10:11 adds that the fleet of Hiram brought from Ophir a great amount of almug wood and precious stones.<\/p>\n<p>Later, Jehoshaphat built “ships of Tarshish” to go to Ophir for gold, but the ships were wrecked at Ezion-geber. Then Ahaziah, the son of Ahab of Israel, offered to send his men with the seamen of Judah, but Jehoshaphat refused (see 1 Kgs 22:48-49).<\/p>\n<p>The premier product of Ophir was fine gold. Eliphaz the Temanite comments that the Almighty should be one’s gold rather than the gold of Ophir (Jb 22:24). Job himself declares that wisdom is far more valuable than all the gold of Ophir (28:16). In his description of the glories of the king, the psalmist describes his queen at his right hand as wearing jewelry of finest gold from Ophir (Ps 45:9).<\/p>\n<p>Some suggest that the ships of Tarshish mentioned (1 Kgs 10:22) were those ships that went to Ophir and returned every three years with gold, silver, ivory, apes, and peacocks. Traders brought the products, some from as far away as India, to the ports of Ophir, where Solomon’s representatives bought them.<\/p>","content_en":"<h3>OPHIR (P<span>lace<\/span>)<\/h3>\n<p>Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia.<\/p>\n<p>First Kings 9:26-28 reports that Solomon built a fleet of merchant ships at Ezion-geber, which was near Elath on the Gulf of Aqaba. Hiram, king of Tyre, provided seamen to accompany those of Solomon. This expedition returned with 420 talents of gold for Solomon. First Kings 10:11 adds that the fleet of Hiram brought from Ophir a great amount of almug wood and precious stones.<\/p>\n<p>Later, Jehoshaphat built “ships of Tarshish” to go to Ophir for gold, but the ships were wrecked at Ezion-geber. Then Ahaziah, the son of Ahab of Israel, offered to send his men with the seamen of Judah, but Jehoshaphat refused (see 1 Kgs 22:48-49).<\/p>\n<p>The premier product of Ophir was fine gold. Eliphaz the Temanite comments that the Almighty should be one’s gold rather than the gold of Ophir (Jb 22:24). Job himself declares that wisdom is far more valuable than all the gold of Ophir (28:16). In his description of the glories of the king, the psalmist describes his queen at his right hand as wearing jewelry of finest gold from Ophir (Ps 45:9).<\/p>\n<p>Some suggest that the ships of Tarshish mentioned (1 Kgs 10:22) were those ships that went to Ophir and returned every three years with gold, silver, ivory, apes, and peacocks. Traders brought the products, some from as far away as India, to the ports of Ophir, where Solomon’s representatives bought them.<\/p>","summary_ro":"OPHIR (Place) Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia. First Kings ...","summary_en":"OPHIR (Place) Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia. First Kings ...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":15515,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazarmaveth","title_en":"Hazarmaveth","content_ro":"<h3>HAZARMAVETH<\/h3>\n<p>Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century <span>BC<\/span>, based on frankincense trade. This trade, revived in the second century <span>BC<\/span>, made the area prosperous and influential.<\/p>","content_en":"<h3>HAZARMAVETH<\/h3>\n<p>Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century <span>BC<\/span>, based on frankincense trade. This trade, revived in the second century <span>BC<\/span>, made the area prosperous and influential.<\/p>","summary_ro":"HAZARMAVETH Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century BC, based on frankincense trade. This trade, revived in the second century BC, made the area prosperous and influential.","summary_en":"HAZARMAVETH Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century BC, based on frankincense trade. This trade, revived in the second century BC, made the area prosperous and influential.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25287,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mesha (Place)","title_en":"Mesha (Place)","content_ro":"<h3>MESHA (P<span>lace<\/span>)<\/h3>\n<p>Place in southern Arabia defining the western boundary of the territory in which the descendants of Joktan settled (Gn 10:30). Its location is unknown. Some suggest that Mesha was a seaport town situated along the eastern shores of the Red Sea in the vicinity of what is modern Yemen; others place it along the Persian Gulf’s northwestern banks near the region of Mesene.<\/p>","content_en":"<h3>MESHA (P<span>lace<\/span>)<\/h3>\n<p>Place in southern Arabia defining the western boundary of the territory in which the descendants of Joktan settled (Gn 10:30). Its location is unknown. Some suggest that Mesha was a seaport town situated along the eastern shores of the Red Sea in the vicinity of what is modern Yemen; others place it along the Persian Gulf’s northwestern banks near the region of Mesene.<\/p>","summary_ro":"MESHA (Place) Place in southern Arabia defining the western boundary of the territory in which the descendants of Joktan settled (Gn 10:30). Its location is unknown. Some suggest that Mesha was a seaport town situated along the eastern shores of the Red Sea in the vicinity of what is modern Yemen; others place it along the Persian Gulf’s northwestern banks near the region of Mesene.","summary_en":"MESHA (Place) Place in southern Arabia defining the western boundary of the territory in which the descendants of Joktan settled (Gn 10:30). Its location is unknown. Some suggest that Mesha was a seaport town situated along the eastern shores of the Red Sea in the vicinity of what is modern Yemen; others place it along the Persian Gulf’s northwestern banks near the region of Mesene.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34346,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sephar","title_en":"Sephar","content_ro":"<h3>SEPHAR<\/h3>\n<p>Geographical landmark defining one of the boundaries of the territory settled by the sons of Joktan (Gn 10:30). Undoubtedly located in southern Arabia, Sephar is most often identified with one of two towns bearing the Arabic name Zafar: the seaport town in central Yemen’s Hadhramaut province, or the site in southern Yemen, once the capital of the Himyarites.<\/p>","content_en":"<h3>SEPHAR<\/h3>\n<p>Geographical landmark defining one of the boundaries of the territory settled by the sons of Joktan (Gn 10:30). Undoubtedly located in southern Arabia, Sephar is most often identified with one of two towns bearing the Arabic name Zafar: the seaport town in central Yemen’s Hadhramaut province, or the site in southern Yemen, once the capital of the Himyarites.<\/p>","summary_ro":"SEPHAR Geographical landmark defining one of the boundaries of the territory settled by the sons of Joktan (Gn 10:30). Undoubtedly located in southern Arabia, Sephar is most often identified with one of two towns bearing the Arabic name Zafar: the seaport town in central Yemen’s Hadhramaut province, or the site in southern Yemen, once the capital of the Himyarites.","summary_en":"SEPHAR Geographical landmark defining one of the boundaries of the territory settled by the sons of Joktan (Gn 10:30). Undoubtedly located in southern Arabia, Sephar is most often identified with one of two towns bearing the Arabic name Zafar: the seaport town in central Yemen’s Hadhramaut province, or the site in southern Yemen, once the capital of the Himyarites.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:30","title_en":"Study Note: Geneza 10:30","content_ro":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","content_en":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","summary_ro":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","summary_en":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70616,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:30","title_en":"Study Note: Geneza 10:30","content_ro":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","content_en":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","summary_ro":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","summary_en":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:30","title_en":"Study Note: Geneza 10:30","content_ro":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","content_en":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","summary_ro":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","summary_en":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 10:30","title_en":"Study Note: Geneza 10:30","content_ro":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","content_en":"<p><strong>10:30<\/strong> <em>Mesha<\/em> was a region in northern Arabia, south of Hadramaut. • <em>Sephar<\/em> is identified with Isfar, south of Hadramaut in Yemen.<\/p>","summary_ro":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","summary_en":"10:30 Mesha was a region in northern Arabia, south of Hadramaut. • Sephar is identified with Isfar, south of Hadramaut in Yemen.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}