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{"verseMap":{"1":[{"id":4124,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beersheba","title_en":"Beersheba","content_ro":"<h3>BEERSHEBA<\/h3>\n<p>Scriptural designation for the southern extremity of the Promised Land, located 28 miles (45.1 kilometers) southwest of Hebron. It was an important Negev site at an early time. Hagar wandered with Ishmael in this area, as did Abraham. Later Isaac (Gn 26:23) and Jacob (46:1) both had significant spiritual experiences there, and later yet it was important in the lives of numerous other Hebrews.<\/p>\n<p>Beersheba of the Hebrew monarchy period was located at Tell Beersheba, two miles (3.2 kilometers) northeast of the modern city. Recent excavations reveal that the city was founded by the Hebrews in the 12th or 11th century <span>BC<\/span> and probably was the place where the sons of Samuel judged the people (1 Sm 8:2).<\/p>\n<p>This city was only about two and a half acres (one hectare) in size. In its ruins there were the remains of a horned altar, which when reassembled stood to a height of about five feet (1.5 meters). This is the same height as the altar found at Arad, and the two are the only Hebrew altars yet found that date to the period of the first temple. These altars were the same height as the one in the tabernacle (Ex 27:1) and probably the same as the original altar in Solomon’s temple (2 Chr 6:13). A great water system was also uncovered similar to those of Megiddo and Hazor.<\/p>","content_en":"<h3>BEERSHEBA<\/h3>\n<p>Scriptural designation for the southern extremity of the Promised Land, located 28 miles (45.1 kilometers) southwest of Hebron. It was an important Negev site at an early time. Hagar wandered with Ishmael in this area, as did Abraham. Later Isaac (Gn 26:23) and Jacob (46:1) both had significant spiritual experiences there, and later yet it was important in the lives of numerous other Hebrews.<\/p>\n<p>Beersheba of the Hebrew monarchy period was located at Tell Beersheba, two miles (3.2 kilometers) northeast of the modern city. Recent excavations reveal that the city was founded by the Hebrews in the 12th or 11th century <span>BC<\/span> and probably was the place where the sons of Samuel judged the people (1 Sm 8:2).<\/p>\n<p>This city was only about two and a half acres (one hectare) in size. In its ruins there were the remains of a horned altar, which when reassembled stood to a height of about five feet (1.5 meters). This is the same height as the altar found at Arad, and the two are the only Hebrew altars yet found that date to the period of the first temple. These altars were the same height as the one in the tabernacle (Ex 27:1) and probably the same as the original altar in Solomon’s temple (2 Chr 6:13). A great water system was also uncovered similar to those of Megiddo and Hazor.<\/p>","summary_ro":"BEERSHEBA Scriptural designation for the southern extremity of the Promised Land, located 28 miles (45.1 kilometers) southwest of Hebron. It was an important Negev site at an early time. Hagar wandered with Ishmael in this area, as did Abraham. Later Isaac (Gn 26:23) and Jacob (46:1) both had significant spiritual experiences there, and later yet it was important in the lives of numerous other Hebrews. Beersheba of the Hebrew monarchy period was located at Tell Beersheba, two miles (3.2 kilom...","summary_en":"BEERSHEBA Scriptural designation for the southern extremity of the Promised Land, located 28 miles (45.1 kilometers) southwest of Hebron. It was an important Negev site at an early time. Hagar wandered with Ishmael in this area, as did Abraham. Later Isaac (Gn 26:23) and Jacob (46:1) both had significant spiritual experiences there, and later yet it was important in the lives of numerous other Hebrews. Beersheba of the Hebrew monarchy period was located at Tell Beersheba, two miles (3.2 kilom...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11456,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Exodus","title_en":"Book of Exodus","content_ro":"<h3>EXODUS, Book of<\/h3>\n<p>Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus.<\/p>\n<p>Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives the basis for this religious, political, and social life.<\/p>\n<p>Theologically, the book of Exodus is so frequently referred to in the OT and NT that theologians speak of an “exodus motif.” In Psalm 68, for example, David received assurance in remembering that his God was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event (Jer 16:14-15). The return of Jesus and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for God’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding God’s plan of salvation throughout the Bible.<\/p>\n<p>The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the OT into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is <span class=\"hebrew\" lang=\"he\">Shemoth<\/span> (“these are the names”), from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to tradition, Exodus and the entire Pentateuch (first five books of the Bible) were written by Moses. Exodus was probably written at Mt Sinai or shortly after the events there, according to this view. There is much to support that claim: (1) The book states that Moses wrote God’s words in at least one book (Ex 17:14; 24:2, 7; 34:27-28). According to Deuteronomy 31:9, 24, Moses recorded God’s law in a book that was deposited beside the ark of the covenant as a witness for God. (2) Many OT writers referred to portions of Exodus as the “law of Moses” (1 Kgs 2:3; 2 Chr 34:14; Neh 8:1; 13:1). The NT, including the testimony of Jesus, calls Moses the author (Mk 7:10; 12:26; Jn 1:45; 7:19).<\/p>\n<p>Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” (Ex 15), and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written.<\/p>\n<p>Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall, for example, that there were 12 fountains and 70 palm trees at Elim (Ex 15:27). The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture (25:10) and rams’ skins for the outer covering (v 5), are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting.<\/p>\n<p>Moses was not only commissioned by God to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22, <span>rsv<\/span>). In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites traveled. The events of the exodus—deliverance from the Egyptians and God’s giving of the law—were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.<\/p>\n\n<h5>The “Late Date” View<\/h5>\n<p>This view says that the pharaoh who oppressed the Israelites was Seti I (Sethos, c. 1304–1290 <span>BC<\/span>) and the pharaoh of the exodus was Ramses II (c. 1290–1224 <span>BC<\/span>). The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view: (1) According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction. (2) There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 <span>BC<\/span>. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighboring peoples.<\/p>\n<h5>The “Early Date” View<\/h5>\n<p>This view says that the pharaoh of the oppression was Thutmose III (c. 1504–1450 <span>BC<\/span>) and the pharaoh of the exodus was Amenhotep II (c. 1450–1424 <span>BC<\/span>). Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view: (1) If the fourth year of King Solomon was 966 <span>BC<\/span>, then the 480 years of 1 Kings 6:1 would place the exodus at 1446. (2) If the time of Jephthah was 1100 <span>BC<\/span>, then the 300 years of Judges 11:26 would date the conquest at 1400. (3) The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen (Gn 47:4, 11) at about 1870 <span>BC<\/span>, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern (or Lower) Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” (Ex 1:8). Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them (v 9). Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labor to enlarge Rameses, at that time the capital of Lower Egypt.<\/p>\n<p>Not until about 1580 <span>BC<\/span> were the Egyptians, led by Ahmose, able to drive out the Hyksos and reestablish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labor, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born (c. 1560 <span>BC<\/span>), that edict was still in effect. Thutmose I (1539–1514), the great empire builder and third of that dynasty, was pharaoh.<\/p>\n<p>Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II (1514–1504). When he died, another of the pharaoh’s descendants was named the successor—Thutmose III (1504–1450), who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years (1503–1482). Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes.<\/p>\n<p>Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 <span>BC<\/span> opened the way for Moses to return and confront Pharaoh Amenhotep II with God’s command, “Let my people go.”<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The purpose of the book of Exodus is to show how God’s promise to Abraham (Gn 15:12-16) was fulfilled when the Lord rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by God’s establishment of a covenant with Israel, and the giving of the law on Mt Sinai.<\/p>\n<p>The book of Exodus tells the moving story of a mighty God, creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. God defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through God’s covenant a nation is formed, and through his law the nation is given stability and set apart from all its neighbors. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with God face-to-face, and writes nearly one-fourth of the Hebrew Scriptures.<\/p>\n<p>The God of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then the <span>Lord<\/span> said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions. . . . And they shall come back here in the fourth generation’ ” (<span>rsv<\/span>). In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” (Heb 11:22, <span>rsv<\/span>).<\/p>\n<p>That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the God who “remembers” his promise to the Hebrew patriarchs (Ex 2:24; 6:5). God “comes down to deliver” the Israelites (3:8), or “save” them (14:30; 15:2), in order to “bring them” out of the land of Egypt (3:10-12). Redemption involves these aspects:<\/p>\n<p>1. The Lord is the author of redemption. In Exodus 6:1-8, as God answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known God primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that God is “Jehovah” or “Yahweh.” That is his personal name, a reminder that he is the God of the covenant who personally cares for his people’s welfare. In Exodus 3:14, God told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name Yahweh comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of God is to know something of his character. Israel knew God as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf (Ex 3:12; 33:14-16).<\/p>\n<li>2. The reason for redemption was God’s promise to the forefathers of the Israelites. When God heard the groaning of the people of Israel, he remembered his covenant with Abraham, with Isaac, and with Jacob (Ex 2:24; cf. 6:5). In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but God would not take no for an answer. Moses is a vivid example of how God prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.<\/li>\n<li>3. The motive of redemption was God’s grace and love (Ex 15:13; 20:6; 34:6-7). The purpose of redemption was that Israel and the Egyptians might know God (6:7; 7:5; 8:10; 14:18). The Lord worked so that all who were involved—Moses, the Israelites, Pharaoh, and the Egyptians—would be sure that he alone is God. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to God’s action is not mere mental assent but also faith and obedience.<\/li>\n<li>4. Redemption is achieved in Exodus by miracles (4:21)—all natural processes controlled supernaturally by God. They are variously described as signs and wonders (7:3), great acts of judgment (6:6; 7:4), and “the finger of God” (8:19). Such miracles were not frivolous fireworks but purposeful works of God. Some of the miracles prove that Moses was sent by God. The miraculous plagues proved that God is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra (Re) the sun god, Athor the cattle god. The miracles in the wilderness proved that God fulfills all the needs of his people.<\/li>\n<li>5. The pharaoh was the villain—a picture of rebellious humanity confronted by God’s command (Ex 4:21-23). Ten times the pharaoh hardened his heart. Yet, in a sense, it was God who hardened the pharaoh’s heart, effecting the king’s decision to defy him.<\/li>\n<li>6. The Passover marked the purchase of redemption (Ex 12:23-27; 15:16). It was a clear example of salvation by substitution. When the death angel saw the blood on the doorposts and lintels, he passed by.<\/li>\n<li>7. The recipients of God’s redemption in Exodus were the Israelites. God took them as his own special people (6:7), and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’ ” (4:22-23, <span>rsv<\/span>).<\/li>\n<li>8. The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, God set forth the Ten Commandments (20:1-17) and the rest of the law for them to obey. The people, though quick to pledge their obedience (19:8; 24:3), were even quicker to disobey (32:8). Because the Lord is holy and wants his people to be holy and wholehearted in devotion (34:14), he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, God pleaded with his people through the prophets to remember the exodus and repent (see Mi 6:3-4). The faithful responded in gratitude with Moses’ “song of redemption” (Ex 15; cf. Rv 15:3-4).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Exodus can be divided into four sections, each describing one aspect of God’s dealings with the Israelites during the 15th century <span>BC<\/span>.<\/p>\n<h5>God’s Unveiling (Ex 1–6)<\/h5>\n<p>The book of Exodus begins with the 70 descendants of Jacob who joined Joseph in Egypt for the duration of a famine that was afflicting their land (cf. Gn 46–50). After more than a century of prosperity for the Israelites in the land of Goshen, a new dynasty is established in Egypt whose leaders are not friendly toward Israel. In order to stem the rapid growth of the Hebrew people, the Egyptians force them to do hard labor, building storage cities for the pharaoh.<\/p>\n<p>A further command requires all Israelite male children to be killed at birth. The superintendents of the midwives do not comply, however, and God rewards them—not to show his approval of their lie but because they fear and obey God rather than the pharaoh. A new command calls for all male Israelite babies to be drowned in the Nile River. One special child, who escapes when Pharaoh’s daughter has his basket fished out of the Nile, is Moses. Ironically, Moses’ mother is paid by the princess to raise her own child, who grows up in the palace as the princess’s adopted son.<\/p>\n<p>As an adult, Moses chooses to identify with his Hebrew kin, a tribute to the early instruction given him by his godly parents (see Heb 11:24-26). He sets out to liberate Israel from the Egyptians, one man at a time. But he has to flee to Midian, at the eastern edge of the Sinai Peninsula or in Arabia beyond the northern top of the Gulf of Aqaba. Moses marries into the household of Jethro, also named Reuel. Reuel (“friend of God”) is probably the man’s personal name, and Jethro (“excellence”) his title. Because he is called a “priest of Midian” (Ex 2:16), some scholars have maintained a “Kenite hypothesis,” suggesting that Moses adopted the religion of his father-in-law and taught it to the Israelites. But the Bible states that Moses received his religion by a direct revelation from God. Jethro seems to believe only after he sees that God has rescued Israel from the Egyptians (18:10-11).<\/p>\n<p>While their future deliverer is in Midian, the Israelites continue to be oppressed and cry out to God in their misery (2:23-25). God responds by descending to his people. He came down to rescue Israel (3:8). He appears to Moses in a burning bush and identifies himself as the same God who promised the patriarchs a land “flowing with milk and honey” (3:17). Moses will lead the Israelites there, assisted by his brother, Aaron.<\/p>\n<p>Assured that God’s presence and miraculous signs will accompany him, Moses takes his wife Zipporah and his two sons and departs for Egypt. On the way, the Lord meets him and seeks to put him to death (4:24). That is probably the Hebrew way of saying that God strikes him with a mortal illness. Moses, who is going to deliver God’s people, has neglected the sign of the covenant in failing to circumcise one of his sons (Gn 17:14). Moses recovers after the rite is performed and continues on to Egypt, meeting Aaron at Mt Sinai. Their reception by the Israelites is more cordial than that of Pharaoh, who refuses to honor the God who sent Moses. Instead of releasing the Israelites to offer sacrifices to their God in the wilderness, he increases their burdens. The people complain to Moses, and Moses complains to God. God appears again to Moses (Ex 6), reassuring him that Israel will be delivered by divine power. God’s plan is not a failure—he is just beginning to put it into action.<\/p>\n<h5>God’s Deliverance (Ex 7–19)<\/h5>\n<p>Chapters 7–12 record ten plagues with which God afflicts the Egyptians. Even before the first of them, the pharaoh has hardened his heart to defy God (7:13). There are three cycles of three plagues each:<\/p>\n\n<p> The first three plagues affect both the Egyptians and the Israelites; the Israelites are protected from the final six. The Egyptian magicians are able to duplicate the first two plagues, but when the third strikes, they admit, “This is the finger of God” (8:19). After the plague of flies covers the land, the pharaoh offers Moses the first of four compromises, but Moses refuses all of them (8:25-29; 10:8-11, 24-29). The first plagues are merely unpleasant, but the final ones are destructive and inflict much suffering. Since all of the plagues are common to that area, they themselves are not miraculous. The miracle is how the phenomena are multiplied and limited to the land of Egypt.<\/p>\n<p>The nine plagues serve to harden the pharaoh’s heart even more, so God prepares one final stroke. The death of every firstborn male, among both animals and humans, will be the fatal blow. God warns the Israelites to get ready to leave. To avert the death angel, they must put blood from an unblemished yearling male sheep or goat on their doorways. While they are eating the Passover meal, the death angel begins moving through the land of Egypt. In anguish the pharaoh drives the Israelites from the land; the slaves are free at last. Just as he has promised, the Lord goes before the children of Israel in a pillar of cloud by day and of fire by night.<\/p>\n<p>But once again the pharaoh’s heart is hardened and he gives pursuit. God parts the waters of the sea with a great wind. The literal meaning of the name given that body of water is “sea of reeds.” It could refer to any shoreline where the water is sufficiently shallow for such plants to grow (see 1 Kgs 9:26, where the same term refers to the Gulf of Aqaba near Eloth). Whatever the location, there God hands the Egyptians their final defeat. The rescue is complete.<\/p>\n<p>Moses and the Israelites respond with renewed faith in the Lord and with a song of victory and praise (Ex 14:31–15:21). Soon, however, thanksgiving turns into grumbling because of bitter water (15:22-26), lack of meat and bread (16:1-15), and lack of water (17:1-7). In each situation God provides for their need. He also gives them victory over the Amalekites (vv 8-16). As the Israelites approach Mt Sinai, Moses’ family rejoins him, accompanied by Jethro. Jethro now confesses his faith in the God of the Israelites and shares in a fellowship meal with the leaders. He also assists Moses in reorganizing the judicial system, then returns to Midian (ch 18).<\/p>\n<p>The Israelites arrive at Mt Sinai, also called Horeb (3:1), and prepare to meet the Lord who has rescued them in fulfillment of his promise to Moses (v 12). The Lord establishes his covenant with Israel, taking them as his own possession, “a kingdom of priests, my holy nation.” They quickly respond, “We will certainly do everything the <span>Lord<\/span> asks of us” (19:5-8, <span>nlt<\/span>).<\/p>\n<h5>God’s Instruction (Ex 20–24)<\/h5>\n<p>The God who redeems a people, who literally “buys them back from slavery,” has a right to make certain demands of them. The commandments God gives to Israel at Sinai are not burdensome requirements but protective guidelines for living as God’s people (20:2-3).<\/p>\n<p>The Law (or Torah, meaning “instruction”) revealed at Sinai consists of three parts:<\/p>\n<p>1. The Ten Commandments (ch 20), addressing a person’s relationship to God and other people. Based on God’s nature (and therefore permanent), the Ten Commandments are unique in the history of the nations.<\/p>\n<li>2. The judgments (chs 21–23), social regulations for governing the people as a theocracy, similar in many ways to the law codes of Israel’s neighbors.<\/li>\n<li>3. Ordinances (chs 24–31) regulating religious ceremonies.<\/li>\n<p>All of the laws are given to Moses during the weeks he spends with God on the mountain.<\/p>\n<p>The Ten Commandments form the basis of all other laws in Israel (20:1-17). The first five deal with honoring the Lord, the second five with respecting one’s neighbor. The last commandment deals with one’s thoughts and intentions rather than with specific actions. It thus forms a safeguard against all sins not included in the first nine.<\/p>\n<p>The judgments recorded in chapters 21–23 deal with master-slave relationships (21:1-11), offenses punishable by death (vv 12-17), compensation for injury to persons or damage to property (21:18–22:15), various interpersonal relationships (22:16–23:9), and Sabbaths, feasts, and the offering of firstfruits (23:10-19). Many of the judgments would not take effect until Israel settled in the Promised Land. Accordingly, that section of the Law closes with a solemn warning against being rebellious and adopting pagan ways. It also contains a bright promise that God will drive out Israel’s enemies, protect his people from sickness, and grant them prosperity, if they obey the Lord’s commands (23:22).<\/p>\n<p>Exodus 24 records a reaffirmation of the covenant between God and Israel, as Moses seals it with the blood of a sacrifice. In response, God appears to the leaders of the people, giving them a glimpse of his splendor. Then Moses ascends the mountain one more time to receive the stone tablets containing the commandments, as well as further instructions regarding the meeting tent (tabernacle), the priesthood, and worship.<\/p>\n<h5>God’s Presence with his People (Ex 25–40)<\/h5>\n<p>After the Lord redeemed the Israelites, he told Moses, “I will make you my own special people, and I will be your God. And you will know that I am the <span>Lord<\/span> your God who has rescued you from your slavery in Egypt” (6:7, <span>nlt<\/span>). Moses had seen that wonderful promise fulfilled, yet one further step remained: “I want the people of Israel to build me a sacred residence where I can live among them” (25:8). God’s dwelling among his people is possible because God had descended to deliver the people and because they had pledged to meet his demands. God calls for a contribution from all whose hearts were willing to give, and he shows Moses a detailed pattern of the tabernacle and its furniture. Aaron and his sons are set apart to serve in the tent. Stipulations for the various offerings, including the Day of Atonement, are given. God tells Moses that he has chosen Bezalel and Oholiab to build the tabernacle and to craft its furnishings, having filled them with his Spirit.<\/p>\n<p>In the meantime the Israelites, who so recently promised total obedience, grow impatient as Moses lingers for 40 days on the mountain. They demand that Aaron make an idol for them. Under pressure, Aaron complies and forms a molten calf, a representation of a pagan deity (32:4).<\/p>\n<p>The Lord informs Moses of the people’s idolatry, revelry, and immorality and says that he is angry enough to destroy all of them and start again with Moses’ offspring. Moses pleads for Israel until the Lord relents, then descends from the mountain to punish the people. Moses pleads again for forgiveness for Israel, and God in mercy pardons their terrible sin (34:8-10).<\/p>\n<p>Once more God offers to make a covenant with the people (34:10). Moses spends another 40 days with the Lord, writing the commandments on tablets to replace those smashed when he saw the golden calf. When he returns to the people, his face shines from being in God’s presence, and he must keep it veiled.<\/p>\n<p>Now that Israel has been restored to God’s favor, the construction of the tabernacle can begin. The contributions are so generous that Moses must restrain the people from bringing any more. Finally, all is ready. Moses examines the tabernacle, and it is erected on the first day of the first month, nearly a year after the first Passover. The priests are consecrated, the lamps are lit, and the first burnt sacrifice is offered. A cloud descends, filling the tabernacle with the glory of the Lord. God dwells among his people, the goal of redemption has been attained, and the drama of the book of Exodus has come to an end.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Egypt, Egyptian; Exodus, The; Feasts and Festivals of Israel; Israel, History of; Moses; Plagues upon Egypt; Tabernacle; Temple; Commandments, The Ten.<\/p>","content_en":"<h3>EXODUS, Book of<\/h3>\n<p>Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus.<\/p>\n<p>Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives the basis for this religious, political, and social life.<\/p>\n<p>Theologically, the book of Exodus is so frequently referred to in the OT and NT that theologians speak of an “exodus motif.” In Psalm 68, for example, David received assurance in remembering that his God was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event (Jer 16:14-15). The return of Jesus and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for God’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding God’s plan of salvation throughout the Bible.<\/p>\n<p>The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the OT into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is <span class=\"hebrew\" lang=\"he\">Shemoth<\/span> (“these are the names”), from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to tradition, Exodus and the entire Pentateuch (first five books of the Bible) were written by Moses. Exodus was probably written at Mt Sinai or shortly after the events there, according to this view. There is much to support that claim: (1) The book states that Moses wrote God’s words in at least one book (Ex 17:14; 24:2, 7; 34:27-28). According to Deuteronomy 31:9, 24, Moses recorded God’s law in a book that was deposited beside the ark of the covenant as a witness for God. (2) Many OT writers referred to portions of Exodus as the “law of Moses” (1 Kgs 2:3; 2 Chr 34:14; Neh 8:1; 13:1). The NT, including the testimony of Jesus, calls Moses the author (Mk 7:10; 12:26; Jn 1:45; 7:19).<\/p>\n<p>Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” (Ex 15), and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written.<\/p>\n<p>Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall, for example, that there were 12 fountains and 70 palm trees at Elim (Ex 15:27). The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture (25:10) and rams’ skins for the outer covering (v 5), are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting.<\/p>\n<p>Moses was not only commissioned by God to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22, <span>rsv<\/span>). In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites traveled. The events of the exodus—deliverance from the Egyptians and God’s giving of the law—were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.<\/p>\n\n<h5>The “Late Date” View<\/h5>\n<p>This view says that the pharaoh who oppressed the Israelites was Seti I (Sethos, c. 1304–1290 <span>BC<\/span>) and the pharaoh of the exodus was Ramses II (c. 1290–1224 <span>BC<\/span>). The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view: (1) According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction. (2) There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 <span>BC<\/span>. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighboring peoples.<\/p>\n<h5>The “Early Date” View<\/h5>\n<p>This view says that the pharaoh of the oppression was Thutmose III (c. 1504–1450 <span>BC<\/span>) and the pharaoh of the exodus was Amenhotep II (c. 1450–1424 <span>BC<\/span>). Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view: (1) If the fourth year of King Solomon was 966 <span>BC<\/span>, then the 480 years of 1 Kings 6:1 would place the exodus at 1446. (2) If the time of Jephthah was 1100 <span>BC<\/span>, then the 300 years of Judges 11:26 would date the conquest at 1400. (3) The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen (Gn 47:4, 11) at about 1870 <span>BC<\/span>, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern (or Lower) Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” (Ex 1:8). Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them (v 9). Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labor to enlarge Rameses, at that time the capital of Lower Egypt.<\/p>\n<p>Not until about 1580 <span>BC<\/span> were the Egyptians, led by Ahmose, able to drive out the Hyksos and reestablish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labor, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born (c. 1560 <span>BC<\/span>), that edict was still in effect. Thutmose I (1539–1514), the great empire builder and third of that dynasty, was pharaoh.<\/p>\n<p>Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II (1514–1504). When he died, another of the pharaoh’s descendants was named the successor—Thutmose III (1504–1450), who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years (1503–1482). Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes.<\/p>\n<p>Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 <span>BC<\/span> opened the way for Moses to return and confront Pharaoh Amenhotep II with God’s command, “Let my people go.”<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The purpose of the book of Exodus is to show how God’s promise to Abraham (Gn 15:12-16) was fulfilled when the Lord rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by God’s establishment of a covenant with Israel, and the giving of the law on Mt Sinai.<\/p>\n<p>The book of Exodus tells the moving story of a mighty God, creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. God defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through God’s covenant a nation is formed, and through his law the nation is given stability and set apart from all its neighbors. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with God face-to-face, and writes nearly one-fourth of the Hebrew Scriptures.<\/p>\n<p>The God of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then the <span>Lord<\/span> said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions. . . . And they shall come back here in the fourth generation’ ” (<span>rsv<\/span>). In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” (Heb 11:22, <span>rsv<\/span>).<\/p>\n<p>That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the God who “remembers” his promise to the Hebrew patriarchs (Ex 2:24; 6:5). God “comes down to deliver” the Israelites (3:8), or “save” them (14:30; 15:2), in order to “bring them” out of the land of Egypt (3:10-12). Redemption involves these aspects:<\/p>\n<p>1. The Lord is the author of redemption. In Exodus 6:1-8, as God answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known God primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that God is “Jehovah” or “Yahweh.” That is his personal name, a reminder that he is the God of the covenant who personally cares for his people’s welfare. In Exodus 3:14, God told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name Yahweh comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of God is to know something of his character. Israel knew God as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf (Ex 3:12; 33:14-16).<\/p>\n<li>2. The reason for redemption was God’s promise to the forefathers of the Israelites. When God heard the groaning of the people of Israel, he remembered his covenant with Abraham, with Isaac, and with Jacob (Ex 2:24; cf. 6:5). In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but God would not take no for an answer. Moses is a vivid example of how God prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.<\/li>\n<li>3. The motive of redemption was God’s grace and love (Ex 15:13; 20:6; 34:6-7). The purpose of redemption was that Israel and the Egyptians might know God (6:7; 7:5; 8:10; 14:18). The Lord worked so that all who were involved—Moses, the Israelites, Pharaoh, and the Egyptians—would be sure that he alone is God. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to God’s action is not mere mental assent but also faith and obedience.<\/li>\n<li>4. Redemption is achieved in Exodus by miracles (4:21)—all natural processes controlled supernaturally by God. They are variously described as signs and wonders (7:3), great acts of judgment (6:6; 7:4), and “the finger of God” (8:19). Such miracles were not frivolous fireworks but purposeful works of God. Some of the miracles prove that Moses was sent by God. The miraculous plagues proved that God is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra (Re) the sun god, Athor the cattle god. The miracles in the wilderness proved that God fulfills all the needs of his people.<\/li>\n<li>5. The pharaoh was the villain—a picture of rebellious humanity confronted by God’s command (Ex 4:21-23). Ten times the pharaoh hardened his heart. Yet, in a sense, it was God who hardened the pharaoh’s heart, effecting the king’s decision to defy him.<\/li>\n<li>6. The Passover marked the purchase of redemption (Ex 12:23-27; 15:16). It was a clear example of salvation by substitution. When the death angel saw the blood on the doorposts and lintels, he passed by.<\/li>\n<li>7. The recipients of God’s redemption in Exodus were the Israelites. God took them as his own special people (6:7), and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’ ” (4:22-23, <span>rsv<\/span>).<\/li>\n<li>8. The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, God set forth the Ten Commandments (20:1-17) and the rest of the law for them to obey. The people, though quick to pledge their obedience (19:8; 24:3), were even quicker to disobey (32:8). Because the Lord is holy and wants his people to be holy and wholehearted in devotion (34:14), he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, God pleaded with his people through the prophets to remember the exodus and repent (see Mi 6:3-4). The faithful responded in gratitude with Moses’ “song of redemption” (Ex 15; cf. Rv 15:3-4).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Exodus can be divided into four sections, each describing one aspect of God’s dealings with the Israelites during the 15th century <span>BC<\/span>.<\/p>\n<h5>God’s Unveiling (Ex 1–6)<\/h5>\n<p>The book of Exodus begins with the 70 descendants of Jacob who joined Joseph in Egypt for the duration of a famine that was afflicting their land (cf. Gn 46–50). After more than a century of prosperity for the Israelites in the land of Goshen, a new dynasty is established in Egypt whose leaders are not friendly toward Israel. In order to stem the rapid growth of the Hebrew people, the Egyptians force them to do hard labor, building storage cities for the pharaoh.<\/p>\n<p>A further command requires all Israelite male children to be killed at birth. The superintendents of the midwives do not comply, however, and God rewards them—not to show his approval of their lie but because they fear and obey God rather than the pharaoh. A new command calls for all male Israelite babies to be drowned in the Nile River. One special child, who escapes when Pharaoh’s daughter has his basket fished out of the Nile, is Moses. Ironically, Moses’ mother is paid by the princess to raise her own child, who grows up in the palace as the princess’s adopted son.<\/p>\n<p>As an adult, Moses chooses to identify with his Hebrew kin, a tribute to the early instruction given him by his godly parents (see Heb 11:24-26). He sets out to liberate Israel from the Egyptians, one man at a time. But he has to flee to Midian, at the eastern edge of the Sinai Peninsula or in Arabia beyond the northern top of the Gulf of Aqaba. Moses marries into the household of Jethro, also named Reuel. Reuel (“friend of God”) is probably the man’s personal name, and Jethro (“excellence”) his title. Because he is called a “priest of Midian” (Ex 2:16), some scholars have maintained a “Kenite hypothesis,” suggesting that Moses adopted the religion of his father-in-law and taught it to the Israelites. But the Bible states that Moses received his religion by a direct revelation from God. Jethro seems to believe only after he sees that God has rescued Israel from the Egyptians (18:10-11).<\/p>\n<p>While their future deliverer is in Midian, the Israelites continue to be oppressed and cry out to God in their misery (2:23-25). God responds by descending to his people. He came down to rescue Israel (3:8). He appears to Moses in a burning bush and identifies himself as the same God who promised the patriarchs a land “flowing with milk and honey” (3:17). Moses will lead the Israelites there, assisted by his brother, Aaron.<\/p>\n<p>Assured that God’s presence and miraculous signs will accompany him, Moses takes his wife Zipporah and his two sons and departs for Egypt. On the way, the Lord meets him and seeks to put him to death (4:24). That is probably the Hebrew way of saying that God strikes him with a mortal illness. Moses, who is going to deliver God’s people, has neglected the sign of the covenant in failing to circumcise one of his sons (Gn 17:14). Moses recovers after the rite is performed and continues on to Egypt, meeting Aaron at Mt Sinai. Their reception by the Israelites is more cordial than that of Pharaoh, who refuses to honor the God who sent Moses. Instead of releasing the Israelites to offer sacrifices to their God in the wilderness, he increases their burdens. The people complain to Moses, and Moses complains to God. God appears again to Moses (Ex 6), reassuring him that Israel will be delivered by divine power. God’s plan is not a failure—he is just beginning to put it into action.<\/p>\n<h5>God’s Deliverance (Ex 7–19)<\/h5>\n<p>Chapters 7–12 record ten plagues with which God afflicts the Egyptians. Even before the first of them, the pharaoh has hardened his heart to defy God (7:13). There are three cycles of three plagues each:<\/p>\n\n<p> The first three plagues affect both the Egyptians and the Israelites; the Israelites are protected from the final six. The Egyptian magicians are able to duplicate the first two plagues, but when the third strikes, they admit, “This is the finger of God” (8:19). After the plague of flies covers the land, the pharaoh offers Moses the first of four compromises, but Moses refuses all of them (8:25-29; 10:8-11, 24-29). The first plagues are merely unpleasant, but the final ones are destructive and inflict much suffering. Since all of the plagues are common to that area, they themselves are not miraculous. The miracle is how the phenomena are multiplied and limited to the land of Egypt.<\/p>\n<p>The nine plagues serve to harden the pharaoh’s heart even more, so God prepares one final stroke. The death of every firstborn male, among both animals and humans, will be the fatal blow. God warns the Israelites to get ready to leave. To avert the death angel, they must put blood from an unblemished yearling male sheep or goat on their doorways. While they are eating the Passover meal, the death angel begins moving through the land of Egypt. In anguish the pharaoh drives the Israelites from the land; the slaves are free at last. Just as he has promised, the Lord goes before the children of Israel in a pillar of cloud by day and of fire by night.<\/p>\n<p>But once again the pharaoh’s heart is hardened and he gives pursuit. God parts the waters of the sea with a great wind. The literal meaning of the name given that body of water is “sea of reeds.” It could refer to any shoreline where the water is sufficiently shallow for such plants to grow (see 1 Kgs 9:26, where the same term refers to the Gulf of Aqaba near Eloth). Whatever the location, there God hands the Egyptians their final defeat. The rescue is complete.<\/p>\n<p>Moses and the Israelites respond with renewed faith in the Lord and with a song of victory and praise (Ex 14:31–15:21). Soon, however, thanksgiving turns into grumbling because of bitter water (15:22-26), lack of meat and bread (16:1-15), and lack of water (17:1-7). In each situation God provides for their need. He also gives them victory over the Amalekites (vv 8-16). As the Israelites approach Mt Sinai, Moses’ family rejoins him, accompanied by Jethro. Jethro now confesses his faith in the God of the Israelites and shares in a fellowship meal with the leaders. He also assists Moses in reorganizing the judicial system, then returns to Midian (ch 18).<\/p>\n<p>The Israelites arrive at Mt Sinai, also called Horeb (3:1), and prepare to meet the Lord who has rescued them in fulfillment of his promise to Moses (v 12). The Lord establishes his covenant with Israel, taking them as his own possession, “a kingdom of priests, my holy nation.” They quickly respond, “We will certainly do everything the <span>Lord<\/span> asks of us” (19:5-8, <span>nlt<\/span>).<\/p>\n<h5>God’s Instruction (Ex 20–24)<\/h5>\n<p>The God who redeems a people, who literally “buys them back from slavery,” has a right to make certain demands of them. The commandments God gives to Israel at Sinai are not burdensome requirements but protective guidelines for living as God’s people (20:2-3).<\/p>\n<p>The Law (or Torah, meaning “instruction”) revealed at Sinai consists of three parts:<\/p>\n<p>1. The Ten Commandments (ch 20), addressing a person’s relationship to God and other people. Based on God’s nature (and therefore permanent), the Ten Commandments are unique in the history of the nations.<\/p>\n<li>2. The judgments (chs 21–23), social regulations for governing the people as a theocracy, similar in many ways to the law codes of Israel’s neighbors.<\/li>\n<li>3. Ordinances (chs 24–31) regulating religious ceremonies.<\/li>\n<p>All of the laws are given to Moses during the weeks he spends with God on the mountain.<\/p>\n<p>The Ten Commandments form the basis of all other laws in Israel (20:1-17). The first five deal with honoring the Lord, the second five with respecting one’s neighbor. The last commandment deals with one’s thoughts and intentions rather than with specific actions. It thus forms a safeguard against all sins not included in the first nine.<\/p>\n<p>The judgments recorded in chapters 21–23 deal with master-slave relationships (21:1-11), offenses punishable by death (vv 12-17), compensation for injury to persons or damage to property (21:18–22:15), various interpersonal relationships (22:16–23:9), and Sabbaths, feasts, and the offering of firstfruits (23:10-19). Many of the judgments would not take effect until Israel settled in the Promised Land. Accordingly, that section of the Law closes with a solemn warning against being rebellious and adopting pagan ways. It also contains a bright promise that God will drive out Israel’s enemies, protect his people from sickness, and grant them prosperity, if they obey the Lord’s commands (23:22).<\/p>\n<p>Exodus 24 records a reaffirmation of the covenant between God and Israel, as Moses seals it with the blood of a sacrifice. In response, God appears to the leaders of the people, giving them a glimpse of his splendor. Then Moses ascends the mountain one more time to receive the stone tablets containing the commandments, as well as further instructions regarding the meeting tent (tabernacle), the priesthood, and worship.<\/p>\n<h5>God’s Presence with his People (Ex 25–40)<\/h5>\n<p>After the Lord redeemed the Israelites, he told Moses, “I will make you my own special people, and I will be your God. And you will know that I am the <span>Lord<\/span> your God who has rescued you from your slavery in Egypt” (6:7, <span>nlt<\/span>). Moses had seen that wonderful promise fulfilled, yet one further step remained: “I want the people of Israel to build me a sacred residence where I can live among them” (25:8). God’s dwelling among his people is possible because God had descended to deliver the people and because they had pledged to meet his demands. God calls for a contribution from all whose hearts were willing to give, and he shows Moses a detailed pattern of the tabernacle and its furniture. Aaron and his sons are set apart to serve in the tent. Stipulations for the various offerings, including the Day of Atonement, are given. God tells Moses that he has chosen Bezalel and Oholiab to build the tabernacle and to craft its furnishings, having filled them with his Spirit.<\/p>\n<p>In the meantime the Israelites, who so recently promised total obedience, grow impatient as Moses lingers for 40 days on the mountain. They demand that Aaron make an idol for them. Under pressure, Aaron complies and forms a molten calf, a representation of a pagan deity (32:4).<\/p>\n<p>The Lord informs Moses of the people’s idolatry, revelry, and immorality and says that he is angry enough to destroy all of them and start again with Moses’ offspring. Moses pleads for Israel until the Lord relents, then descends from the mountain to punish the people. Moses pleads again for forgiveness for Israel, and God in mercy pardons their terrible sin (34:8-10).<\/p>\n<p>Once more God offers to make a covenant with the people (34:10). Moses spends another 40 days with the Lord, writing the commandments on tablets to replace those smashed when he saw the golden calf. When he returns to the people, his face shines from being in God’s presence, and he must keep it veiled.<\/p>\n<p>Now that Israel has been restored to God’s favor, the construction of the tabernacle can begin. The contributions are so generous that Moses must restrain the people from bringing any more. Finally, all is ready. Moses examines the tabernacle, and it is erected on the first day of the first month, nearly a year after the first Passover. The priests are consecrated, the lamps are lit, and the first burnt sacrifice is offered. A cloud descends, filling the tabernacle with the glory of the Lord. God dwells among his people, the goal of redemption has been attained, and the drama of the book of Exodus has come to an end.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Egypt, Egyptian; Exodus, The; Feasts and Festivals of Israel; Israel, History of; Moses; Plagues upon Egypt; Tabernacle; Temple; Commandments, The Ten.<\/p>","summary_ro":"EXODUS, Book of Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives ...","summary_en":"EXODUS, Book of Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13425,"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":13599,"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":14487,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Goshen","title_en":"Goshen","content_ro":"<h3>GOSHEN<\/h3>\n<li>1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandry. At one period the princes of Thebes sent their cattle to the Delta for pasture, even though it was controlled by the Hyksos. Sacred cattle were probably pastured there by Egyptians also. (d) It is called “the best of the land” in two different verses (Gn 47:6, 11) and is identified as the “land of Rameses.” (e) It probably had a military outpost on its eastern border and may not have been heavily inhabited by Egyptians.<\/li>\n<p>The name Goshen is not of Egyptian origin but is Semitic and attests to the occupation of the region by Semites before the New Kingdom of Egypt. The Septuagint reads “Gesem of Arabia” instead of “land of Goshen” in Genesis 45:10 and 46:34. Ptolemy the geographer said that Arabia was an Egyptian name for the eastern border of the Nile Delta, and this would account for the terminology of the Septuagint.<\/p>\n<p>Goshen was a region of about 900 square miles (1,448.1 square kilometers), consisting of the two districts. The western half ran from Zoan to Bubastis, a distance of about 35 miles (56.3 kilometers) from north to south. This district was an irrigated plain containing some of the most fertile land in Egypt. It is about 15 miles (24.1 kilometers) wide at the Mediterranean Sea and narrows to about 10 miles (16.1 kilometers) between Zagazig and Tell el-Kebir on the south. The eastern sector contains a large desert area between the Nile Plain and the Suez. As it stretches to the south from Daphnai to the Wadi Tumilat, it increases in width to about 40 miles (64.4 kilometers) from east to west. South of this section more desert area stretches to the Suez on the south and from the Bitter Lakes on the east to Heliopolis on the west. The physical arrangement of Goshen is important in determining the route of the exodus. Given the above description, the Wadi Tumilat would have been the most logical route to the Red Sea for people who were driving flocks and herds. The route would have led from the south side of the field of Zoan near Bubastis, east of the edge of the wilderness and the head of the Bitter Lakes.<\/p>\n<li>2. Area in the territory conquered and occupied by the Israelites under Joshua (Jos 10:41, country of Goshen; Jos 11:16, land of Goshen). It was probably in the hill country of Judah between Hebron and the Negev.<\/li>\n<li>3. Town in the territory of Judah (Jos 15:51). It may have been the central city of the district discussed in #2 above, but this is uncertain.<\/li>","content_en":"<h3>GOSHEN<\/h3>\n<li>1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandry. At one period the princes of Thebes sent their cattle to the Delta for pasture, even though it was controlled by the Hyksos. Sacred cattle were probably pastured there by Egyptians also. (d) It is called “the best of the land” in two different verses (Gn 47:6, 11) and is identified as the “land of Rameses.” (e) It probably had a military outpost on its eastern border and may not have been heavily inhabited by Egyptians.<\/li>\n<p>The name Goshen is not of Egyptian origin but is Semitic and attests to the occupation of the region by Semites before the New Kingdom of Egypt. The Septuagint reads “Gesem of Arabia” instead of “land of Goshen” in Genesis 45:10 and 46:34. Ptolemy the geographer said that Arabia was an Egyptian name for the eastern border of the Nile Delta, and this would account for the terminology of the Septuagint.<\/p>\n<p>Goshen was a region of about 900 square miles (1,448.1 square kilometers), consisting of the two districts. The western half ran from Zoan to Bubastis, a distance of about 35 miles (56.3 kilometers) from north to south. This district was an irrigated plain containing some of the most fertile land in Egypt. It is about 15 miles (24.1 kilometers) wide at the Mediterranean Sea and narrows to about 10 miles (16.1 kilometers) between Zagazig and Tell el-Kebir on the south. The eastern sector contains a large desert area between the Nile Plain and the Suez. As it stretches to the south from Daphnai to the Wadi Tumilat, it increases in width to about 40 miles (64.4 kilometers) from east to west. South of this section more desert area stretches to the Suez on the south and from the Bitter Lakes on the east to Heliopolis on the west. The physical arrangement of Goshen is important in determining the route of the exodus. Given the above description, the Wadi Tumilat would have been the most logical route to the Red Sea for people who were driving flocks and herds. The route would have led from the south side of the field of Zoan near Bubastis, east of the edge of the wilderness and the head of the Bitter Lakes.<\/p>\n<li>2. Area in the territory conquered and occupied by the Israelites under Joshua (Jos 10:41, country of Goshen; Jos 11:16, land of Goshen). It was probably in the hill country of Judah between Hebron and the Negev.<\/li>\n<li>3. Town in the territory of Judah (Jos 15:51). It may have been the central city of the district discussed in #2 above, but this is uncertain.<\/li>","summary_ro":"GOSHEN 1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandr...","summary_en":"GOSHEN 1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandr...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43526,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","content_en":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","summary_ro":"46:1-4 God reassured Jacob about his move to Egypt.","summary_en":"46:1-4 God reassured Jacob about his move to Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43527,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","content_en":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","summary_ro":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","summary_en":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","content_en":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","summary_ro":"46:1-4 God reassured Jacob about his move to Egypt.","summary_en":"46:1-4 God reassured Jacob about his move to Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","content_en":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","summary_ro":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","summary_en":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","content_en":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","summary_ro":"46:1-4 God reassured Jacob about his move to Egypt.","summary_en":"46:1-4 God reassured Jacob about his move to Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","content_en":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","summary_ro":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","summary_en":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","content_en":"<p><strong>46:1-4<\/strong> God reassured Jacob about his move to Egypt.<\/p>","summary_ro":"46:1-4 God reassured Jacob about his move to Egypt.","summary_en":"46:1-4 God reassured Jacob about his move to Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:1","title_en":"Study Note: Geneza 46:1","content_ro":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","content_en":"<p><strong>46:1<\/strong> <em>set out for Egypt:<\/em> A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at <em>Beersheba,<\/em> where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • <em>all his possessions:<\/em> See 46:5-7.<\/p>","summary_ro":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","summary_en":"46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60051,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87677,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115303,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142929,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":43528,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:2","title_en":"Study Note: Geneza 46:2","content_ro":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","content_en":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","summary_ro":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","summary_en":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:2","title_en":"Study Note: Geneza 46:2","content_ro":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","content_en":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","summary_ro":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","summary_en":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:2","title_en":"Study Note: Geneza 46:2","content_ro":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","content_en":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","summary_ro":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","summary_en":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:2","title_en":"Study Note: Geneza 46:2","content_ro":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","content_en":"<p><strong>46:2-4<\/strong> In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.<\/p>","summary_ro":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","summary_en":"46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":22507,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":5845,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Customs* Burial, Burial","title_en":"Customs* Burial, Burial","content_ro":"<h3>BURIAL, BURIAL CUSTOMS*<\/h3>\n<p>The Bible makes frequent reference to burial practices. A society’s burial customs are a reflection of its views about death and the afterlife. The ancient Egyptians, for example, thought of life after death as a continuation of physical activities in another realm, as evidenced by their elaborately furnished tombs. The ancient Hebrews emphasized a more spiritual concept of union or fellowship of the departed with generations gone on before.<\/p>\n<p class=\"h2\" id=\"GravesandTombs\">Graves and Tombs<\/p>\n<p>Among the Hebrews, location of burial plots was generally determined on a family basis. The OT contains many references to an Israelite’s desire to be buried in the family burying place, describing his death as “going to his fathers” (Gn 15:15; 1 Kgs 13:22).<\/p>\n<p>The cave of Machpelah at Hebron was one example of family “cohabitation” of a tomb for a succession of generations. Abraham purchased the site from Ephron the Hittite at the time of Sarah’s death (Gn 23). When Abraham died, Isaac and Ishmael laid his body in the same tomb (25:9), and there Jacob in turn buried his parents, Isaac and Rebekah, as well as Jacob’s wife Leah (49:31). After his death, Jacob’s body was buried with his father’s in accord with his own request (49:29; 50:13). Jacob’s son Joseph made his kinsmen promise that his remains would be preserved so they could be carried back to the homeland when God enabled his people to return from Egypt (50:25). Samuel is spoken of as being buried in his house at Ramah, evidently referring to a family graveyard plot (1 Sm 25:1). Joab was buried in his own house in the wilderness (1 Kgs 2:34). King Manasseh was buried in the garden of his palace (2 Kgs 21:18), and Joshua in his own inheritance at Timnath-serah (Jos 24:30). Kings were careful to perpetuate their memory by special burial sites, often in the City of David (the part of Jerusalem on the southeastern ridge first occupied by that great king). King Josiah designated his burial place in advance, most likely an ancestral tomb (2 Kgs 23:30).<\/p>\n<p>Individual burial sites, such as that of Deborah near Bethel (Gn 35:8) and of Rachel on the road to Ephrath (Gn 35:1, 20), were an exception necessitated by sudden death at some distance from the family tomb.<\/p>\n<p>Bodies were buried in tombs, that is, natural caves or rock-hewn sepulchers, such as that belonging to Joseph of Arimathea where the body of Jesus was laid (Mt 27:59-60). They were also buried in shallow graves covered with rock heaps, serving both to mark them and to prevent desecration of the body by animals.<\/p>\n<p>Some graves were marked by a monument erected in love (Gn 35:20) and honor (2 Kgs 23:17), but stones were sometimes heaped on a dishonorable burial place, as in the case of Achan (Jos 7:26) and Absalom (2 Sm 18:17). Tombs were often adorned or embellished, sometimes whitewashed, in part to warn against ceremonial contamination prohibited by Mosaic law. Jesus spoke of such embellishment in a rebuke of the Pharisees (Mt 23:27).<\/p>\n<p class=\"h2\" id=\"TreatmentoftheCorpse\">Treatment of the Corpse<\/p>\n<p>The assurance given by God to Jacob that “Joseph’s hand shall close your eyes” (Gn 46:4, <span>rsv<\/span>) probably alludes to the custom of a near relative closing the eyes of one who died with a fixed stare. Close relatives might also literally embrace and kiss the body immediately upon expiration. The body was washed and dressed in the deceased one’s clothing. Pins and other ornaments found in excavated tombs are evidence that the dead were buried fully clothed. Soldiers were buried in full regalia, with shields covering or cradling the armored bodies, their swords under their heads (Ez 32:27).<\/p>\n<p>Embalming was not a usual practice in Israel. Egyptian treatment for Jacob and Joseph was the exception rather than the rule. According to the Greek historian Herodotus, the Egyptians commenced embalming procedures by removing the brain from the cranium through the nasal apertures, piecemeal, using a long curved hook. When this had been done, the cranial cavity was rinsed out with a mixture of resins and spices. The corpse was eviscerated, and the entrails were placed in four canopic jars. The body was soaked in a solution of natron for a period of from 40 to 80 days, depending on the cost of the burial. At the time of interment, the corpse was wrapped in strips of fine linen cloth from head to foot and put in an anthropoid coffin. The canopic jars were placed in the tomb along with the body, symbolizing the reuniting of the personality and its survival after death.<\/p>\n<p>Cremation of the bodies of Saul and his sons (1 Sm 31:12-13) was also an exception to normal practice. The Roman historian Tacitus wrote that in contrast with Roman custom, Jewish piety required the burying rather than burning of dead bodies. Under Mosaic law such burning was reserved as a sentence of judgment (Lv 21:9; Jos 7:25).<\/p>\n<p>After preparation of the body, it was carried on a bier (a simple frame with carrying poles) without being placed in a coffin. The body was laid either in a prepared niche in the wall of a rock-hewn chamber or directly in a shallow grave dug in a burial plot. Neither bier nor any form of casket entered the pit with the corpse. The spices used as a perfume and temporary deterrent to decay cannot properly be considered an attempt at embalming (Mk 16:1).<\/p>\n<p>As we know from the Gospel record of Jesus’ burial, some cave tombs had a seal at the doorway, either a hinged wooden door or a flat stone shaped so it could be rolled into place. Such a stone seal could be reopened only with extreme effort (Mk 15:46; 16:3-4). By NT times the Jews sometimes economized on the use of a family tomb by placing the dry bones of formerly buried relatives in ossuaries. These boxlike receptacles were probably an adaptation of chests used by the Romans for holding ashes after a cremation.<\/p>\n<p>Under Mosaic legislation, ceremonial defilement was contracted either through physical contact with the corpse or by participation in the formalities of mourning. Especially stringent prohibitions applied to the priests of Israel. The high priest himself could have nothing at all to do with mourning. In particular, he “must never defile himself by going near a dead person, even if it is his father or mother. He must not desecrate the sanctuary of his God by leaving it to attend his parents’ funeral, because he has been made holy by the anointing oil of his God” (Lv 21:10-12, <span>nlt<\/span>).<\/p>\n<p>Although the customs and procedures were evidently modified little from OT to NT times, some added details are given in the NT record. For example, it is noted that the corpse was washed (Acts 9:37). The body was then anointed and wrapped in linen cloths with spices enclosed (Mk 16:1; Jn 19:40). Finally, the limbs were tightly bound and the head covered with a separate piece of cloth (Jn 11:44).<\/p>\n<p><em>See also<\/em> Mourning; Funeral Customs.<\/p>","content_en":"<h3>BURIAL, BURIAL CUSTOMS*<\/h3>\n<p>The Bible makes frequent reference to burial practices. A society’s burial customs are a reflection of its views about death and the afterlife. The ancient Egyptians, for example, thought of life after death as a continuation of physical activities in another realm, as evidenced by their elaborately furnished tombs. The ancient Hebrews emphasized a more spiritual concept of union or fellowship of the departed with generations gone on before.<\/p>\n<p class=\"h2\" id=\"GravesandTombs\">Graves and Tombs<\/p>\n<p>Among the Hebrews, location of burial plots was generally determined on a family basis. The OT contains many references to an Israelite’s desire to be buried in the family burying place, describing his death as “going to his fathers” (Gn 15:15; 1 Kgs 13:22).<\/p>\n<p>The cave of Machpelah at Hebron was one example of family “cohabitation” of a tomb for a succession of generations. Abraham purchased the site from Ephron the Hittite at the time of Sarah’s death (Gn 23). When Abraham died, Isaac and Ishmael laid his body in the same tomb (25:9), and there Jacob in turn buried his parents, Isaac and Rebekah, as well as Jacob’s wife Leah (49:31). After his death, Jacob’s body was buried with his father’s in accord with his own request (49:29; 50:13). Jacob’s son Joseph made his kinsmen promise that his remains would be preserved so they could be carried back to the homeland when God enabled his people to return from Egypt (50:25). Samuel is spoken of as being buried in his house at Ramah, evidently referring to a family graveyard plot (1 Sm 25:1). Joab was buried in his own house in the wilderness (1 Kgs 2:34). King Manasseh was buried in the garden of his palace (2 Kgs 21:18), and Joshua in his own inheritance at Timnath-serah (Jos 24:30). Kings were careful to perpetuate their memory by special burial sites, often in the City of David (the part of Jerusalem on the southeastern ridge first occupied by that great king). King Josiah designated his burial place in advance, most likely an ancestral tomb (2 Kgs 23:30).<\/p>\n<p>Individual burial sites, such as that of Deborah near Bethel (Gn 35:8) and of Rachel on the road to Ephrath (Gn 35:1, 20), were an exception necessitated by sudden death at some distance from the family tomb.<\/p>\n<p>Bodies were buried in tombs, that is, natural caves or rock-hewn sepulchers, such as that belonging to Joseph of Arimathea where the body of Jesus was laid (Mt 27:59-60). They were also buried in shallow graves covered with rock heaps, serving both to mark them and to prevent desecration of the body by animals.<\/p>\n<p>Some graves were marked by a monument erected in love (Gn 35:20) and honor (2 Kgs 23:17), but stones were sometimes heaped on a dishonorable burial place, as in the case of Achan (Jos 7:26) and Absalom (2 Sm 18:17). Tombs were often adorned or embellished, sometimes whitewashed, in part to warn against ceremonial contamination prohibited by Mosaic law. Jesus spoke of such embellishment in a rebuke of the Pharisees (Mt 23:27).<\/p>\n<p class=\"h2\" id=\"TreatmentoftheCorpse\">Treatment of the Corpse<\/p>\n<p>The assurance given by God to Jacob that “Joseph’s hand shall close your eyes” (Gn 46:4, <span>rsv<\/span>) probably alludes to the custom of a near relative closing the eyes of one who died with a fixed stare. Close relatives might also literally embrace and kiss the body immediately upon expiration. The body was washed and dressed in the deceased one’s clothing. Pins and other ornaments found in excavated tombs are evidence that the dead were buried fully clothed. Soldiers were buried in full regalia, with shields covering or cradling the armored bodies, their swords under their heads (Ez 32:27).<\/p>\n<p>Embalming was not a usual practice in Israel. Egyptian treatment for Jacob and Joseph was the exception rather than the rule. According to the Greek historian Herodotus, the Egyptians commenced embalming procedures by removing the brain from the cranium through the nasal apertures, piecemeal, using a long curved hook. When this had been done, the cranial cavity was rinsed out with a mixture of resins and spices. The corpse was eviscerated, and the entrails were placed in four canopic jars. The body was soaked in a solution of natron for a period of from 40 to 80 days, depending on the cost of the burial. At the time of interment, the corpse was wrapped in strips of fine linen cloth from head to foot and put in an anthropoid coffin. The canopic jars were placed in the tomb along with the body, symbolizing the reuniting of the personality and its survival after death.<\/p>\n<p>Cremation of the bodies of Saul and his sons (1 Sm 31:12-13) was also an exception to normal practice. The Roman historian Tacitus wrote that in contrast with Roman custom, Jewish piety required the burying rather than burning of dead bodies. Under Mosaic law such burning was reserved as a sentence of judgment (Lv 21:9; Jos 7:25).<\/p>\n<p>After preparation of the body, it was carried on a bier (a simple frame with carrying poles) without being placed in a coffin. The body was laid either in a prepared niche in the wall of a rock-hewn chamber or directly in a shallow grave dug in a burial plot. Neither bier nor any form of casket entered the pit with the corpse. The spices used as a perfume and temporary deterrent to decay cannot properly be considered an attempt at embalming (Mk 16:1).<\/p>\n<p>As we know from the Gospel record of Jesus’ burial, some cave tombs had a seal at the doorway, either a hinged wooden door or a flat stone shaped so it could be rolled into place. Such a stone seal could be reopened only with extreme effort (Mk 15:46; 16:3-4). By NT times the Jews sometimes economized on the use of a family tomb by placing the dry bones of formerly buried relatives in ossuaries. These boxlike receptacles were probably an adaptation of chests used by the Romans for holding ashes after a cremation.<\/p>\n<p>Under Mosaic legislation, ceremonial defilement was contracted either through physical contact with the corpse or by participation in the formalities of mourning. Especially stringent prohibitions applied to the priests of Israel. The high priest himself could have nothing at all to do with mourning. In particular, he “must never defile himself by going near a dead person, even if it is his father or mother. He must not desecrate the sanctuary of his God by leaving it to attend his parents’ funeral, because he has been made holy by the anointing oil of his God” (Lv 21:10-12, <span>nlt<\/span>).<\/p>\n<p>Although the customs and procedures were evidently modified little from OT to NT times, some added details are given in the NT record. For example, it is noted that the corpse was washed (Acts 9:37). The body was then anointed and wrapped in linen cloths with spices enclosed (Mk 16:1; Jn 19:40). Finally, the limbs were tightly bound and the head covered with a separate piece of cloth (Jn 11:44).<\/p>\n<p><em>See also<\/em> Mourning; Funeral Customs.<\/p>","summary_ro":"BURIAL, BURIAL CUSTOMS* The Bible makes frequent reference to burial practices. A society’s burial customs are a reflection of its views about death and the afterlife. The ancient Egyptians, for example, thought of life after death as a continuation of physical activities in another realm, as evidenced by their elaborately furnished tombs. The ancient Hebrews emphasized a more spiritual concept of union or fellowship of the departed with generations gone on before. Graves and Tombs Among the ...","summary_en":"BURIAL, BURIAL CUSTOMS* The Bible makes frequent reference to burial practices. A society’s burial customs are a reflection of its views about death and the afterlife. The ancient Egyptians, for example, thought of life after death as a continuation of physical activities in another realm, as evidenced by their elaborately furnished tombs. The ancient Hebrews emphasized a more spiritual concept of union or fellowship of the departed with generations gone on before. Graves and Tombs Among the ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26455,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43529,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:4","title_en":"Study Note: Geneza 46:4","content_ro":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","content_en":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","summary_ro":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","summary_en":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:4","title_en":"Study Note: Geneza 46:4","content_ro":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","content_en":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","summary_ro":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","summary_en":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:4","title_en":"Study Note: Geneza 46:4","content_ro":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","content_en":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","summary_ro":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","summary_en":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:4","title_en":"Study Note: Geneza 46:4","content_ro":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","content_en":"<p><strong>46:4<\/strong> <em>You will die:<\/em> He would have a peaceful death, surrounded by his family and many blessings from God (49:33).<\/p>","summary_ro":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","summary_en":"46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":37607,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Travel","title_en":"Travel","content_ro":"<h3>TRAVEL<\/h3>\n<p>In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine.<\/p>\n\n<p class=\"h2\" id=\"TravelinOldTestamentTimes\">Travel in Old Testament Times<\/p>\n<p>Several accounts depict the people of Israel moving over restricted areas to graze their flocks. Joseph’s brothers took their flocks from the south of the land up to Shechem and then to Dothan (Gn 37:12-17), but this was a mere 60 miles (96.5 kilometers). David traveled around Palestine and even went to Moab (1 Sm 22:3). The Danites moved from their home southwest of Jerusalem to the north, just south of the Lebanon Mountains (Jgs 18).<\/p>\n<p>Examples of travel for pasturage, migration, and protection could be multiplied. Such travelers would normally walk, though the ass was used both for riding and as a pack animal. The ox was employed for transporting heavy loads and sometimes for people (Gn 46:5). Later the camel came into general use (1 Kgs 10:2; 2 Kgs 8:9). Little is known of resting places for travelers in OT times. There are only a few references to a “lodging place” (<span class=\"hebrew\" lang=\"he\">malon<\/span>) in OT narratives (Gn 42:27; 43:21; Ex 4:24).<\/p>\n<p class=\"h2\" id=\"TravelinNewTestamentTimes\">Travel in New Testament Times<\/p>\n<p>The Roman world knew a great deal of travel: to fulfill religious obligations at festival time, for trade, for government administration, for military purposes. Not the least among first-century travelers were the early Christian missionaries.<\/p>\n<p>The advent of Roman peace and authority and the construction of well-made stone roads made travel relatively safe and quick. The modes of travel improved over that known in OT times. Long distances were traveled within the Roman Empire over good roads and in comparative safety. There were some hazards, however, notably in sea travel, from wind, storms, and pirates (Acts 15:39; 18:18-22; Rom 15:24-25; 2 Cor 11:25-26). Paul’s sea journey to Rome, for example, was perilous (Acts 27:1–28:14).<\/p>\n<p>The NT mentions a number of journeys on foot. Mary journeyed from Galilee to Judea to visit Elizabeth (Lk 1:39-40, 56). The baby Jesus was born in Bethlehem during the census (2:1-7); Jesus was brought to Jerusalem to comply with the Jewish purification law (v 22). Thus three trips were made from Nazareth to Jerusalem, a distance of about 70 miles (112.6 kilometers), from the time of Jesus’ conception to Mary’s purification. The annual Passover visit was made by Joseph and Mary (vv 41-51). Other journeys are mentioned (Jn 2:13; 5:1; 7:1-10; 12:1). Jesus himself walked to Jericho from Galilee (Mk 1:1-11) and also to the region of Tyre and Sidon (7:24). He was in Samaria more than once (Lk 17:11; Jn 4:4). His last journey to Jerusalem was via Jericho and up through the hills to Jerusalem (Mk 10:1, 46; 11:1). His last journey after the resurrection was to Emmaus (Lk 24:13-35).<\/p>\n<p>Paul traveled by sea on each of his missionary journeys (Acts 13:1-14; 15:41–18:22; 18:23–21:17), generally accompanied by friends. He also made many journeys on foot in Palestine, Asia Minor, and the Greek peninsula. But not all travel was on foot in NT times. The ass, used for carrying loads, often carried people. Jesus once rode from Bethphage to Jerusalem, a short but highly symbolic journey (Mt 21:2-7; Mk 11:1-11; Jn 12:12-15). When Joseph traveled with his pregnant wife, Mary, to Bethlehem for the census at the time of Jesus’ birth, Mary probably rode on an ass. The Ethiopian eunuch was riding in a chariot after worshiping at Jerusalem and was joined by Philip traveling on foot (Acts 8:26-38). Roman soldiers both marched and made wide use of horses. When Paul was brought to Caesarea from Jerusalem, mounts were prepared for him (23:23-24).<\/p>\n<p class=\"h2\" id=\"RoadsandSeaLanes\">Roads and Sea Lanes<\/p>\n<p>The roads of biblical times figured prominently in the geography, topography, and history of Palestine—a land that served as a bridge between Egypt and centers of civilization and trade in the Middle East. Many of the roads were strategically important, both commercially and militarily. Some roads gained significance as pilgrim routes to facilitate travel to religious centers like Jerusalem. Roads in biblical times were of three main types: long-distance international roads, medium-distance intraregional roads, and a variety of roads inside each region or state.<\/p>\n<h5>Great International Roads<\/h5>\n<p>These linked the Mediterranean coast to the northern Tigris Valley and southern Mesopotamia. Some linked Mesopotamia to Asia Minor, while others led south to Egypt, either along the coast or east of the Jordan River and the Dead Sea and across the Sinai Peninsula. There were trade routes between Anatolia and Assyria early in the second millennium <span>BC<\/span>. Apparently the military campaign referred to in Genesis 14 aimed to secure the great trade route, the King’s Highway, from northern Mesopotamia to Egypt. Military invaders and travelers from Babylonia, Assyria, and Persia would head across the hinterlands of Syria toward the coast before turning south into Palestine and Egypt. The advent of European powers, Greece and Rome, into the Middle East opened up another vast network of international roads for the peoples of the East. Until Roman times, these roads were not surfaced with stone but were cleared pathways. They were very rough, ungraded, and in wet weather, impassable in many places. But they were evidently well defined by “waymarks” and “guideposts” (Jer 31:21). With the coming of the Romans, important roads were built with deep foundations and with large blocks of flat stone at the surface. The remains of these roads are still seen in many places in the Middle East and in Europe. Distance markers or milestones were regularly placed along the roads.<\/p>\n<h5>International North-South Roads in Palestine<\/h5>\n<p>The roads that linked countries to the north with Egypt passed through Palestine, a natural land bridge. There were three major roads. The coastal road began in Damascus and passed via Hazor across the plain of Esdraelon, through the Megiddo Pass, down the coast past Gaza and into Egypt. This was probably “the way of the sea” (Is 9:1). The Sinai road led from Egypt into the southern Negev and then to Kadesh-barnea, Beersheba, Hebron, Jerusalem, Shechem, Acco, Tyre, and Sidon. The Red Sea road entered the Palestine area from the Gulf of Aqaba, where the ancient port of Elath and Solomon’s port of Ezion-geber stood (Nm 33:35; 2 Chr 8:17). From there it led through the mountainous areas of Transjordan, crossing the deep wadis and then north through the Hauran region to Damascus. This was the road taken by caravans from southern Arabia to Damascus, the ancient King’s Highway (Nm 20:17; 21:22).<\/p>\n<p>There were other north-south roads of lesser importance. One coastal road led from Joppa via Caesarea and Dor to Acco, where it linked with the Sinai road. Evidently it was not very significant until Roman times, when the port of Caesarea was built. The marshes in the plain of Sharon posed many problems. The plain of Esdraelon was also marshy and interrupted the roads north in bad seasons. A raised road across the swampy sections was eventually constructed. Another road led north from Hazor, branching off the main trunk road to Damascus. The Jordan Valley road skirted the southwestern part of Galilee and led down the Jordan Valley to Jericho.<\/p>\n<h5>East-West Roads<\/h5>\n<p>Several important roads ran east-west, intersecting the larger roads leading north. One such road led from Gaza to Beersheba and then down the Arabah, with an offshoot to Petra. Another led from Ashkelon, via Gath, to Hebron and on to En-gedi on the Dead Sea. Another road led from Joppa east up the valley of Aijalon (Jos 10:6-14) to Bethel and on to Jericho. One well-used road led from Joppa to Shechem, across the Jordan at Adam (3:16) and into Gilead in Transjordan. Other roads led from Acco eastward to Galilee and also up the coast to Tyre and Sidon. There were, indeed, numerous east-west roads that provided contact between various parts of Palestine. In Roman times, when the speedy movement of armies was essential, some of the old roads were greatly improved and new ones built.<\/p>\n<h5>Sea Lanes<\/h5>\n<p>The people of Israel, unlike the Phoenicians, seldom used the sea lanes. When Solomon planned to send ships down the Red Sea to Ophir (1 Kgs 9:26-28), he used Phoenician seamen. Jehoshaphat planned a similar expedition, but his ships were wrecked (22:48-49). Coastal traffic in OT times was in the hands of Philistines and Phoenicians. There were several ports along the Mediterranean Sea coast, such as Gaza, Joppa, Dor, and Acco, but none was very good. There were also sea lanes linking the Mediterranean coast with Egypt and distant Tarshish (probably Spain). The other coastal water was the Gulf of Aqaba with its two ports—Ezion-geber for Transjordan, and Elath for west of the Jordan. Solomon’s fleet used Ezion-geber as its home port.<\/p>\n\n<p>In NT times things changed considerably. The Middle East produced commodities used by peoples farther west, especially the Romans. Alexandria in Egypt and Antioch in Syria handled both cargo and travelers. Smaller ports like those in Palestine and many others around the coast of Asia Minor provided a haven for ships. One ingenious scheme to avoid a 200-mile (321.8-kilometer) journey around the Greek peninsula was to drag small boats across the five-mile- (8-kilometer-) wide isthmus at Corinth. Even the largest ship in NT times was in danger from wind and storm at sea (Acts 27), so sea travel was undertaken preferably when the risk of storms was minimal, roughly from November to March. There was a lot of sea traffic in the Mediterranean Sea at appropriate seasons, largely for trade. Grain ships crossed regularly from Rome to Egypt and to the east.<\/p>\n<p>Ships were driven by sail power supplemented as necessary by oars operated by slaves. Some indication of the size of ships comes from the discovery of ancient wrecks and from Latin and Greek literature. An old dry dock 130 feet (39.6 meters) long found near Athens was once used for Greek war vessels, which were smaller than the cargo vessels. The Roman writer Lucian refers to an Alexandrian grain ship 180 feet (54.9 meters) long, suggesting a capacity of about 1,200 tons (1,088.6 metric tons). Paul’s ship carried 276 persons (Acts 27:37). Modern underwater archaeology is providing valuable information about these ancient ships.<\/p>\n<h5>Reasons for Travel<\/h5>\n<p>The most important reason for travel in NT times was for trade and commerce, which involved far more than merely transporting goods. There were agents, supervisors, insurers of cargo, bankers, and a whole range of people involved in the acquisition and safe delivery of the cargo.<\/p>\n<p>Military travel was considerable. A wide variety of tasks had to be undertaken in the way of reconnaissance, procuring of supplies, forward arrangements for the bivouacking of troops, and the transport of both troops and equipment.<\/p>\n<p>Some travelers were tradespeople changing their place of employment, like Aquila and Priscilla (Acts 18:2-3). Aquila had traveled from Pontus on the Black Sea to Rome and then, in a time of persecution, he had fled to Corinth with his wife. Many others traveled for similar reasons.<\/p>\n<p>People on religious pilgrimage traveled by land or sea. Jews from many lands journeyed to Jerusalem for the annual Passover festivities (cf. Acts 2:5-11). Non-Jews went to religious centers at Ephesus, Athens, and Eleusis, where there were important temples. Many minor temples also attracted pilgrims. The construction of new temples and a variety of government administration buildings brought craftsmen from afar. Often the materials used in construction had to be transported to the site. Some people made trips for health reasons to temples famed for healing miracles or to enjoy the benefits of hot springs like those at Capernaum or Tiberias. Athletes traveled to centers for important contests like the Olympic games, and crowds of people flocked to witness the spectacle. Some travelers were students or teachers going to great centers of learning—the universities of those times. Yet others traveled as official emissaries bearing important government and commercial documents. Despite all this activity, vast numbers of ordinary citizens hardly ever traveled more than a few miles from their homes.<\/p>","content_en":"<h3>TRAVEL<\/h3>\n<p>In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine.<\/p>\n\n<p class=\"h2\" id=\"TravelinOldTestamentTimes\">Travel in Old Testament Times<\/p>\n<p>Several accounts depict the people of Israel moving over restricted areas to graze their flocks. Joseph’s brothers took their flocks from the south of the land up to Shechem and then to Dothan (Gn 37:12-17), but this was a mere 60 miles (96.5 kilometers). David traveled around Palestine and even went to Moab (1 Sm 22:3). The Danites moved from their home southwest of Jerusalem to the north, just south of the Lebanon Mountains (Jgs 18).<\/p>\n<p>Examples of travel for pasturage, migration, and protection could be multiplied. Such travelers would normally walk, though the ass was used both for riding and as a pack animal. The ox was employed for transporting heavy loads and sometimes for people (Gn 46:5). Later the camel came into general use (1 Kgs 10:2; 2 Kgs 8:9). Little is known of resting places for travelers in OT times. There are only a few references to a “lodging place” (<span class=\"hebrew\" lang=\"he\">malon<\/span>) in OT narratives (Gn 42:27; 43:21; Ex 4:24).<\/p>\n<p class=\"h2\" id=\"TravelinNewTestamentTimes\">Travel in New Testament Times<\/p>\n<p>The Roman world knew a great deal of travel: to fulfill religious obligations at festival time, for trade, for government administration, for military purposes. Not the least among first-century travelers were the early Christian missionaries.<\/p>\n<p>The advent of Roman peace and authority and the construction of well-made stone roads made travel relatively safe and quick. The modes of travel improved over that known in OT times. Long distances were traveled within the Roman Empire over good roads and in comparative safety. There were some hazards, however, notably in sea travel, from wind, storms, and pirates (Acts 15:39; 18:18-22; Rom 15:24-25; 2 Cor 11:25-26). Paul’s sea journey to Rome, for example, was perilous (Acts 27:1–28:14).<\/p>\n<p>The NT mentions a number of journeys on foot. Mary journeyed from Galilee to Judea to visit Elizabeth (Lk 1:39-40, 56). The baby Jesus was born in Bethlehem during the census (2:1-7); Jesus was brought to Jerusalem to comply with the Jewish purification law (v 22). Thus three trips were made from Nazareth to Jerusalem, a distance of about 70 miles (112.6 kilometers), from the time of Jesus’ conception to Mary’s purification. The annual Passover visit was made by Joseph and Mary (vv 41-51). Other journeys are mentioned (Jn 2:13; 5:1; 7:1-10; 12:1). Jesus himself walked to Jericho from Galilee (Mk 1:1-11) and also to the region of Tyre and Sidon (7:24). He was in Samaria more than once (Lk 17:11; Jn 4:4). His last journey to Jerusalem was via Jericho and up through the hills to Jerusalem (Mk 10:1, 46; 11:1). His last journey after the resurrection was to Emmaus (Lk 24:13-35).<\/p>\n<p>Paul traveled by sea on each of his missionary journeys (Acts 13:1-14; 15:41–18:22; 18:23–21:17), generally accompanied by friends. He also made many journeys on foot in Palestine, Asia Minor, and the Greek peninsula. But not all travel was on foot in NT times. The ass, used for carrying loads, often carried people. Jesus once rode from Bethphage to Jerusalem, a short but highly symbolic journey (Mt 21:2-7; Mk 11:1-11; Jn 12:12-15). When Joseph traveled with his pregnant wife, Mary, to Bethlehem for the census at the time of Jesus’ birth, Mary probably rode on an ass. The Ethiopian eunuch was riding in a chariot after worshiping at Jerusalem and was joined by Philip traveling on foot (Acts 8:26-38). Roman soldiers both marched and made wide use of horses. When Paul was brought to Caesarea from Jerusalem, mounts were prepared for him (23:23-24).<\/p>\n<p class=\"h2\" id=\"RoadsandSeaLanes\">Roads and Sea Lanes<\/p>\n<p>The roads of biblical times figured prominently in the geography, topography, and history of Palestine—a land that served as a bridge between Egypt and centers of civilization and trade in the Middle East. Many of the roads were strategically important, both commercially and militarily. Some roads gained significance as pilgrim routes to facilitate travel to religious centers like Jerusalem. Roads in biblical times were of three main types: long-distance international roads, medium-distance intraregional roads, and a variety of roads inside each region or state.<\/p>\n<h5>Great International Roads<\/h5>\n<p>These linked the Mediterranean coast to the northern Tigris Valley and southern Mesopotamia. Some linked Mesopotamia to Asia Minor, while others led south to Egypt, either along the coast or east of the Jordan River and the Dead Sea and across the Sinai Peninsula. There were trade routes between Anatolia and Assyria early in the second millennium <span>BC<\/span>. Apparently the military campaign referred to in Genesis 14 aimed to secure the great trade route, the King’s Highway, from northern Mesopotamia to Egypt. Military invaders and travelers from Babylonia, Assyria, and Persia would head across the hinterlands of Syria toward the coast before turning south into Palestine and Egypt. The advent of European powers, Greece and Rome, into the Middle East opened up another vast network of international roads for the peoples of the East. Until Roman times, these roads were not surfaced with stone but were cleared pathways. They were very rough, ungraded, and in wet weather, impassable in many places. But they were evidently well defined by “waymarks” and “guideposts” (Jer 31:21). With the coming of the Romans, important roads were built with deep foundations and with large blocks of flat stone at the surface. The remains of these roads are still seen in many places in the Middle East and in Europe. Distance markers or milestones were regularly placed along the roads.<\/p>\n<h5>International North-South Roads in Palestine<\/h5>\n<p>The roads that linked countries to the north with Egypt passed through Palestine, a natural land bridge. There were three major roads. The coastal road began in Damascus and passed via Hazor across the plain of Esdraelon, through the Megiddo Pass, down the coast past Gaza and into Egypt. This was probably “the way of the sea” (Is 9:1). The Sinai road led from Egypt into the southern Negev and then to Kadesh-barnea, Beersheba, Hebron, Jerusalem, Shechem, Acco, Tyre, and Sidon. The Red Sea road entered the Palestine area from the Gulf of Aqaba, where the ancient port of Elath and Solomon’s port of Ezion-geber stood (Nm 33:35; 2 Chr 8:17). From there it led through the mountainous areas of Transjordan, crossing the deep wadis and then north through the Hauran region to Damascus. This was the road taken by caravans from southern Arabia to Damascus, the ancient King’s Highway (Nm 20:17; 21:22).<\/p>\n<p>There were other north-south roads of lesser importance. One coastal road led from Joppa via Caesarea and Dor to Acco, where it linked with the Sinai road. Evidently it was not very significant until Roman times, when the port of Caesarea was built. The marshes in the plain of Sharon posed many problems. The plain of Esdraelon was also marshy and interrupted the roads north in bad seasons. A raised road across the swampy sections was eventually constructed. Another road led north from Hazor, branching off the main trunk road to Damascus. The Jordan Valley road skirted the southwestern part of Galilee and led down the Jordan Valley to Jericho.<\/p>\n<h5>East-West Roads<\/h5>\n<p>Several important roads ran east-west, intersecting the larger roads leading north. One such road led from Gaza to Beersheba and then down the Arabah, with an offshoot to Petra. Another led from Ashkelon, via Gath, to Hebron and on to En-gedi on the Dead Sea. Another road led from Joppa east up the valley of Aijalon (Jos 10:6-14) to Bethel and on to Jericho. One well-used road led from Joppa to Shechem, across the Jordan at Adam (3:16) and into Gilead in Transjordan. Other roads led from Acco eastward to Galilee and also up the coast to Tyre and Sidon. There were, indeed, numerous east-west roads that provided contact between various parts of Palestine. In Roman times, when the speedy movement of armies was essential, some of the old roads were greatly improved and new ones built.<\/p>\n<h5>Sea Lanes<\/h5>\n<p>The people of Israel, unlike the Phoenicians, seldom used the sea lanes. When Solomon planned to send ships down the Red Sea to Ophir (1 Kgs 9:26-28), he used Phoenician seamen. Jehoshaphat planned a similar expedition, but his ships were wrecked (22:48-49). Coastal traffic in OT times was in the hands of Philistines and Phoenicians. There were several ports along the Mediterranean Sea coast, such as Gaza, Joppa, Dor, and Acco, but none was very good. There were also sea lanes linking the Mediterranean coast with Egypt and distant Tarshish (probably Spain). The other coastal water was the Gulf of Aqaba with its two ports—Ezion-geber for Transjordan, and Elath for west of the Jordan. Solomon’s fleet used Ezion-geber as its home port.<\/p>\n\n<p>In NT times things changed considerably. The Middle East produced commodities used by peoples farther west, especially the Romans. Alexandria in Egypt and Antioch in Syria handled both cargo and travelers. Smaller ports like those in Palestine and many others around the coast of Asia Minor provided a haven for ships. One ingenious scheme to avoid a 200-mile (321.8-kilometer) journey around the Greek peninsula was to drag small boats across the five-mile- (8-kilometer-) wide isthmus at Corinth. Even the largest ship in NT times was in danger from wind and storm at sea (Acts 27), so sea travel was undertaken preferably when the risk of storms was minimal, roughly from November to March. There was a lot of sea traffic in the Mediterranean Sea at appropriate seasons, largely for trade. Grain ships crossed regularly from Rome to Egypt and to the east.<\/p>\n<p>Ships were driven by sail power supplemented as necessary by oars operated by slaves. Some indication of the size of ships comes from the discovery of ancient wrecks and from Latin and Greek literature. An old dry dock 130 feet (39.6 meters) long found near Athens was once used for Greek war vessels, which were smaller than the cargo vessels. The Roman writer Lucian refers to an Alexandrian grain ship 180 feet (54.9 meters) long, suggesting a capacity of about 1,200 tons (1,088.6 metric tons). Paul’s ship carried 276 persons (Acts 27:37). Modern underwater archaeology is providing valuable information about these ancient ships.<\/p>\n<h5>Reasons for Travel<\/h5>\n<p>The most important reason for travel in NT times was for trade and commerce, which involved far more than merely transporting goods. There were agents, supervisors, insurers of cargo, bankers, and a whole range of people involved in the acquisition and safe delivery of the cargo.<\/p>\n<p>Military travel was considerable. A wide variety of tasks had to be undertaken in the way of reconnaissance, procuring of supplies, forward arrangements for the bivouacking of troops, and the transport of both troops and equipment.<\/p>\n<p>Some travelers were tradespeople changing their place of employment, like Aquila and Priscilla (Acts 18:2-3). Aquila had traveled from Pontus on the Black Sea to Rome and then, in a time of persecution, he had fled to Corinth with his wife. Many others traveled for similar reasons.<\/p>\n<p>People on religious pilgrimage traveled by land or sea. Jews from many lands journeyed to Jerusalem for the annual Passover festivities (cf. Acts 2:5-11). Non-Jews went to religious centers at Ephesus, Athens, and Eleusis, where there were important temples. Many minor temples also attracted pilgrims. The construction of new temples and a variety of government administration buildings brought craftsmen from afar. Often the materials used in construction had to be transported to the site. Some people made trips for health reasons to temples famed for healing miracles or to enjoy the benefits of hot springs like those at Capernaum or Tiberias. Athletes traveled to centers for important contests like the Olympic games, and crowds of people flocked to witness the spectacle. Some travelers were students or teachers going to great centers of learning—the universities of those times. Yet others traveled as official emissaries bearing important government and commercial documents. Despite all this activity, vast numbers of ordinary citizens hardly ever traveled more than a few miles from their homes.<\/p>","summary_ro":"TRAVEL In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine. Travel in Old Testament Times Several accounts depict the peop...","summary_en":"TRAVEL In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine. Travel in Old Testament Times Several accounts depict the peop...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":40736,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Leah","title_en":"Leah","content_ro":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","content_en":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","summary_ro":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","summary_en":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68362,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Leah","title_en":"Leah","content_ro":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","content_en":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","summary_ro":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","summary_en":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95988,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Leah","title_en":"Leah","content_ro":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","content_en":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","summary_ro":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","summary_en":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123614,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Leah","title_en":"Leah","content_ro":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","content_en":"<h3>Leah<\/h3>\n<p>Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.<\/p>\n<p>After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older daughter to marry first (29:26). Leah was less attractive than her sister (29:17), and Jacob did not love her (29:30-35).<\/p>\n<p>Jacob’s love for Rachel induced him to work another seven years to marry her. Because Jacob favored Rachel, the Lord blessed Leah with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah) before Rachel was able to conceive (29:31–30:22). At one point Rachel bargained with Leah for some mandrakes, a plant believed to ensure conception, in exchange for conjugal rights. Leah then conceived and bore her fifth son (30:14-17), increasing her advantage in her rivalry with Rachel.<\/p>\n<p>Leah was the mother of two tribes that played particularly significant roles in Israelite history. The tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of royalty through which the promised seed (Gen 3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:14-35; 30:9-21; 31:4-16; 33:1-7; 34:1; 46:8-15; 49:31; Ruth 4:11<\/p>","summary_ro":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","summary_en":"Leah Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister. After Jacob deceived his father Isaac into giving him the blessing intended for Esau (Gen 27:1-40), Jacob went to his uncle Laban in Mesopotamia to escape Esau’s revenge and find a wife (27:41–28:5). He fell in love with his cousin Rachel and arranged with her father to marry her after seven years of work (29:17-20). After the wedding feast, Laban deceived Jacob by giving him Leah instead of Rachel (2...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11894,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32857,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reuben (Person)","title_en":"Reuben (Person)","content_ro":"<h3>REUBEN (P<span>erson<\/span>)<\/h3>\n<p>Eldest son of Jacob and Leah (Gn 29:32; 46:8) and forefather of one of the 12 tribes of Israel. Reuben was involved in the mandrake incident (30:14) and had sexual relations with Bilhah, his father’s concubine (35:22). But he emerges into full adulthood as one of the more honorable of Jacob’s sons. Reuben objected to the plot to kill Joseph and planned to rescue him from the pit (37:22-35). He moralized about the brothers’ imprisonment in Egypt (42:22) and guaranteed the safety of Benjamin at immense risk to his own family. Yet at Jacob’s pronouncement of blessing, Reuben is declared unstable and his birthright forfeited (49:3-4). He fathered four sons (1 Chr 5:3).<\/p>\n<p><em>See also<\/em> Reuben (Place); Reuben, Tribe of.<\/p>","content_en":"<h3>REUBEN (P<span>erson<\/span>)<\/h3>\n<p>Eldest son of Jacob and Leah (Gn 29:32; 46:8) and forefather of one of the 12 tribes of Israel. Reuben was involved in the mandrake incident (30:14) and had sexual relations with Bilhah, his father’s concubine (35:22). But he emerges into full adulthood as one of the more honorable of Jacob’s sons. Reuben objected to the plot to kill Joseph and planned to rescue him from the pit (37:22-35). He moralized about the brothers’ imprisonment in Egypt (42:22) and guaranteed the safety of Benjamin at immense risk to his own family. Yet at Jacob’s pronouncement of blessing, Reuben is declared unstable and his birthright forfeited (49:3-4). He fathered four sons (1 Chr 5:3).<\/p>\n<p><em>See also<\/em> Reuben (Place); Reuben, Tribe of.<\/p>","summary_ro":"REUBEN (Person) Eldest son of Jacob and Leah (Gn 29:32; 46:8) and forefather of one of the 12 tribes of Israel. Reuben was involved in the mandrake incident (30:14) and had sexual relations with Bilhah, his father’s concubine (35:22). But he emerges into full adulthood as one of the more honorable of Jacob’s sons. Reuben objected to the plot to kill Joseph and planned to rescue him from the pit (37:22-35). He moralized about the brothers’ imprisonment in Egypt (42:22) and guaranteed the safet...","summary_en":"REUBEN (Person) Eldest son of Jacob and Leah (Gn 29:32; 46:8) and forefather of one of the 12 tribes of Israel. Reuben was involved in the mandrake incident (30:14) and had sexual relations with Bilhah, his father’s concubine (35:22). But he emerges into full adulthood as one of the more honorable of Jacob’s sons. Reuben objected to the plot to kill Joseph and planned to rescue him from the pit (37:22-35). He moralized about the brothers’ imprisonment in Egypt (42:22) and guaranteed the safet...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43530,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:8","title_en":"Study Note: Geneza 46:8","content_ro":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","content_en":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","summary_ro":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","summary_en":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:8","title_en":"Study Note: Geneza 46:8","content_ro":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","content_en":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","summary_ro":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","summary_en":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:8","title_en":"Study Note: Geneza 46:8","content_ro":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","content_en":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","summary_ro":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","summary_en":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:8","title_en":"Study Note: Geneza 46:8","content_ro":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","content_en":"<p><strong>46:8-27<\/strong> This genealogy of <em>the sons of Jacob<\/em> shows that all the tribes <em>of Israel<\/em> went together to the land of Egypt; they would all leave together as well (see the book of Exodus).<\/p>","summary_ro":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","summary_en":"46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":6097,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Carmi","title_en":"Carmi","content_ro":"<h3>CARMI<\/h3>\n<li>1. One of Reuben’s sons; he accompanied his grandfather Jacob into Egypt (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founded the family of Carmites (Nm 26:5-7).<\/li>\n<li>2. Achan’s father and a member of Judah’s tribe (Jos 7:1, 18; 1 Chr 2:7; 4:1).<\/li>","content_en":"<h3>CARMI<\/h3>\n<li>1. One of Reuben’s sons; he accompanied his grandfather Jacob into Egypt (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founded the family of Carmites (Nm 26:5-7).<\/li>\n<li>2. Achan’s father and a member of Judah’s tribe (Jos 7:1, 18; 1 Chr 2:7; 4:1).<\/li>","summary_ro":"CARMI 1. One of Reuben’s sons; he accompanied his grandfather Jacob into Egypt (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founded the family of Carmites (Nm 26:5-7). 2. Achan’s father and a member of Judah’s tribe (Jos 7:1, 18; 1 Chr 2:7; 4:1).","summary_en":"CARMI 1. One of Reuben’s sons; he accompanied his grandfather Jacob into Egypt (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founded the family of Carmites (Nm 26:5-7). 2. Achan’s father and a member of Judah’s tribe (Jos 7:1, 18; 1 Chr 2:7; 4:1).","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15299,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hanoch","title_en":"Hanoch","content_ro":"<h3>HANOCH<\/h3>\n<li>1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33).<\/li>\n<li>2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).<\/li>","content_en":"<h3>HANOCH<\/h3>\n<li>1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33).<\/li>\n<li>2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).<\/li>","summary_ro":"HANOCH 1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33). 2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).","summary_en":"HANOCH 1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33). 2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16360,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hezron (Person)","title_en":"Hezron (Person)","content_ro":"<h3>HEZRON (P<span>erson<\/span>)<\/h3>\n<li>1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6).<\/li>\n<li>2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>HEZRON (P<span>erson<\/span>)<\/h3>\n<li>1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6).<\/li>\n<li>2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"HEZRON (Person) 1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6). 2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33). See also Genealogy of Jesus Christ.","summary_en":"HEZRON (Person) 1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6). 2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33). See also Genealogy of Jesus Christ.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28797,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Palluite Pallu","title_en":"Palluite Pallu","content_ro":"<h3>PALLU, PALLUITE<\/h3>\n<p>Reuben’s son, father of Eliab (Gn 46:9; Ex 6:14; Nm 26:8; 1 Chr 5:3) and the founder of the Palluite family (Nm 26:5).<\/p>","content_en":"<h3>PALLU, PALLUITE<\/h3>\n<p>Reuben’s son, father of Eliab (Gn 46:9; Ex 6:14; Nm 26:8; 1 Chr 5:3) and the founder of the Palluite family (Nm 26:5).<\/p>","summary_ro":"PALLU, PALLUITE Reuben’s son, father of Eliab (Gn 46:9; Ex 6:14; Nm 26:8; 1 Chr 5:3) and the founder of the Palluite family (Nm 26:5).","summary_en":"PALLU, PALLUITE Reuben’s son, father of Eliab (Gn 46:9; Ex 6:14; Nm 26:8; 1 Chr 5:3) and the founder of the Palluite family (Nm 26:5).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30107,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Phallu*","title_en":"Phallu*","content_ro":"<h3>PHALLU*<\/h3>\n<p>KJV spelling of Pallu, Reuben’s second son, in Genesis 46:9. <em>See<\/em> Pallu, Palluite.<\/p>","content_en":"<h3>PHALLU*<\/h3>\n<p>KJV spelling of Pallu, Reuben’s second son, in Genesis 46:9. <em>See<\/em> Pallu, Palluite.<\/p>","summary_ro":"PHALLU* KJV spelling of Pallu, Reuben’s second son, in Genesis 46:9. See Pallu, Palluite.","summary_en":"PHALLU* KJV spelling of Pallu, Reuben’s second son, in Genesis 46:9. See Pallu, Palluite.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":18204,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jachin*","title_en":"Jachin*","content_ro":"<h3>JACHIN*<\/h3>\n<li>1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24.<\/li>\n<li>2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head.<\/li>\n<li>3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).<\/li>","content_en":"<h3>JACHIN*<\/h3>\n<li>1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24.<\/li>\n<li>2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head.<\/li>\n<li>3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).<\/li>","summary_ro":"JACHIN* 1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24. 2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head. 3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).","summary_en":"JACHIN* 1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24. 2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head. 3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18480,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jamin","title_en":"Jamin","content_ro":"<h3>JAMIN<\/h3>\n<li>1. Simeon’s son (Gn 46:10; Ex 6:15; 1 Chr 4:24) and founder of the Jaminite family (Nm 26:12).<\/li>\n<li>2. Ram’s son from Judah’s tribe (1 Chr 2:27).<\/li>\n<li>3. One of the men (perhaps a Levite) who taught and explained the law to the people following Ezra’s public reading (Neh 8:7).<\/li>","content_en":"<h3>JAMIN<\/h3>\n<li>1. Simeon’s son (Gn 46:10; Ex 6:15; 1 Chr 4:24) and founder of the Jaminite family (Nm 26:12).<\/li>\n<li>2. Ram’s son from Judah’s tribe (1 Chr 2:27).<\/li>\n<li>3. One of the men (perhaps a Levite) who taught and explained the law to the people following Ezra’s public reading (Neh 8:7).<\/li>","summary_ro":"JAMIN 1. Simeon’s son (Gn 46:10; Ex 6:15; 1 Chr 4:24) and founder of the Jaminite family (Nm 26:12). 2. Ram’s son from Judah’s tribe (1 Chr 2:27). 3. One of the men (perhaps a Levite) who taught and explained the law to the people following Ezra’s public reading (Neh 8:7).","summary_en":"JAMIN 1. Simeon’s son (Gn 46:10; Ex 6:15; 1 Chr 4:24) and founder of the Jaminite family (Nm 26:12). 2. Ram’s son from Judah’s tribe (1 Chr 2:27). 3. One of the men (perhaps a Levite) who taught and explained the law to the people following Ezra’s public reading (Neh 8:7).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jemuel","title_en":"Jemuel","content_ro":"<h3>JEMUEL<\/h3>\n<p>Simeon’s first son (Gn 46:10; Ex 6:15). He is called Nemuel in 1 Chronicles 4:24 and is the founder of the Nemuelite family (Nm 26:12).<\/p>","content_en":"<h3>JEMUEL<\/h3>\n<p>Simeon’s first son (Gn 46:10; Ex 6:15). He is called Nemuel in 1 Chronicles 4:24 and is the founder of the Nemuelite family (Nm 26:12).<\/p>","summary_ro":"JEMUEL Simeon’s first son (Gn 46:10; Ex 6:15). He is called Nemuel in 1 Chronicles 4:24 and is the founder of the Nemuelite family (Nm 26:12).","summary_en":"JEMUEL Simeon’s first son (Gn 46:10; Ex 6:15). He is called Nemuel in 1 Chronicles 4:24 and is the founder of the Nemuelite family (Nm 26:12).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27307,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nemuel","title_en":"Nemuel","content_ro":"<h3>NEMUEL<\/h3>\n<li>1. Reubenite and the son of Eliab (Nm 26:9).<\/li>\n<li>2. One of Simeon’s sons (Nm 26:12; 1 Chr 4:24), also called Jemuel (Gn 46:10). <em>See<\/em> Jemuel.<\/li>","content_en":"<h3>NEMUEL<\/h3>\n<li>1. Reubenite and the son of Eliab (Nm 26:9).<\/li>\n<li>2. One of Simeon’s sons (Nm 26:12; 1 Chr 4:24), also called Jemuel (Gn 46:10). <em>See<\/em> Jemuel.<\/li>","summary_ro":"NEMUEL 1. Reubenite and the son of Eliab (Nm 26:9). 2. One of Simeon’s sons (Nm 26:12; 1 Chr 4:24), also called Jemuel (Gn 46:10). See Jemuel.","summary_en":"NEMUEL 1. Reubenite and the son of Eliab (Nm 26:9). 2. One of Simeon’s sons (Nm 26:12; 1 Chr 4:24), also called Jemuel (Gn 46:10). See Jemuel.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27309,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nemuelite","title_en":"Nemuelite","content_ro":"<h3>NEMUELITE<\/h3>\n<p>Member of Nemuel’s family from Simeon’s tribe (Nm 26:12; alternately called Jemuel in Gn 46:10). <em>See<\/em> Jemuel.<\/p>","content_en":"<h3>NEMUELITE<\/h3>\n<p>Member of Nemuel’s family from Simeon’s tribe (Nm 26:12; alternately called Jemuel in Gn 46:10). <em>See<\/em> Jemuel.<\/p>","summary_ro":"NEMUELITE Member of Nemuel’s family from Simeon’s tribe (Nm 26:12; alternately called Jemuel in Gn 46:10). See Jemuel.","summary_en":"NEMUELITE Member of Nemuel’s family from Simeon’s tribe (Nm 26:12; alternately called Jemuel in Gn 46:10). See Jemuel.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28345,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ohad","title_en":"Ohad","content_ro":"<h3>OHAD<\/h3>\n<p>Simeon’s son (Gn 46:10; Ex 6:15), whose name does not appear in the list of Numbers 26:12-14.<\/p>","content_en":"<h3>OHAD<\/h3>\n<p>Simeon’s son (Gn 46:10; Ex 6:15), whose name does not appear in the list of Numbers 26:12-14.<\/p>","summary_ro":"OHAD Simeon’s son (Gn 46:10; Ex 6:15), whose name does not appear in the list of Numbers 26:12-14.","summary_en":"OHAD Simeon’s son (Gn 46:10; Ex 6:15), whose name does not appear in the list of Numbers 26:12-14.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34687,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shaul","title_en":"Shaul","content_ro":"<h3>SHAUL<\/h3>\n<li>1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. <em>See<\/em> Saul #1.<\/li>\n<li>2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13).<\/li>\n<li>3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).<\/li>","content_en":"<h3>SHAUL<\/h3>\n<li>1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. <em>See<\/em> Saul #1.<\/li>\n<li>2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13).<\/li>\n<li>3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).<\/li>","summary_ro":"SHAUL 1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. See Saul #1. 2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13). 3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).","summary_en":"SHAUL 1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. See Saul #1. 2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13). 3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35425,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Simeon","title_en":"Tribe of Simeon","content_ro":"<h3>SIMEON, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7).<\/p>\n<p>According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, the list of Levitical towns included Simeon’s with Judah’s (Jos 21:9-16). Inevitably, then, the Simeonites were linked to the kingdom of Judah throughout the period of the monarchy, and its tribal destiny was tied to that of the southern division of the divided monarchy. However, in spite of their minor inheritance within Judah’s tribe, the Simeonites were able to preserve to some extent their own tribal identity, unity, and traditions, as indicated by the keeping of genealogical records, even to the days of Hezekiah, king of Judah (1 Chr 4:24-42).<\/p>\n<p>During Hezekiah’s reign, Simeonites took possession of and settled the Arab areas of Seir (1 Chr 4:24-43) and perhaps the hill country of Ephraim (2 Chr 15:9). Although Simeon was Jacob’s second-oldest son, his progeny never achieved a position of prominence in Israel, either before or after the conquest and occupation of Canaan. For example, the tribe apparently provided no judges, and the Song of Deborah contains no references to this group (see Jgs 5). According to 1 Chronicles 4:28-33, Simeon’s tribe settled in the southern extremes of Canaan (called the Negev in Hebrew)—an extensive region, consisting largely of dry, parched land, but with an annual rainfall and perennial springs that ensured fertility in the early summer. This explains why Simeon’s territory is also called “the Negev of Judah,” a phrase that serves to differentiate them from other racial groups occupying parts of southern Canaan (1 Sm 27:10; 30:14; 2 Sm 24:7).<\/p>\n<p>The genealogies of the Simeonites reveal a certain amount of intermarriage with other Israelite tribes and, indeed, with non-Israelites as well. Shaul, Simeon’s son, was the son of a Canaanite woman (Gn 46:10; Ex 6:15). Two of Simeon’s sons (1 Chr 4:25) bear names of Ishmael’s sons (Gn 25:13-14; 1 Chr 1:29-30), and Jamin (Gn 46:10; Ex 6:15) was a descendant of Ram (1 Chr 2:27).<\/p>\n<p>In the NT, Simeon’s tribe appears seventh in the list of the tribes who are sealed by God (Rv 7:7).<\/p>","content_en":"<h3>SIMEON, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7).<\/p>\n<p>According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, the list of Levitical towns included Simeon’s with Judah’s (Jos 21:9-16). Inevitably, then, the Simeonites were linked to the kingdom of Judah throughout the period of the monarchy, and its tribal destiny was tied to that of the southern division of the divided monarchy. However, in spite of their minor inheritance within Judah’s tribe, the Simeonites were able to preserve to some extent their own tribal identity, unity, and traditions, as indicated by the keeping of genealogical records, even to the days of Hezekiah, king of Judah (1 Chr 4:24-42).<\/p>\n<p>During Hezekiah’s reign, Simeonites took possession of and settled the Arab areas of Seir (1 Chr 4:24-43) and perhaps the hill country of Ephraim (2 Chr 15:9). Although Simeon was Jacob’s second-oldest son, his progeny never achieved a position of prominence in Israel, either before or after the conquest and occupation of Canaan. For example, the tribe apparently provided no judges, and the Song of Deborah contains no references to this group (see Jgs 5). According to 1 Chronicles 4:28-33, Simeon’s tribe settled in the southern extremes of Canaan (called the Negev in Hebrew)—an extensive region, consisting largely of dry, parched land, but with an annual rainfall and perennial springs that ensured fertility in the early summer. This explains why Simeon’s territory is also called “the Negev of Judah,” a phrase that serves to differentiate them from other racial groups occupying parts of southern Canaan (1 Sm 27:10; 30:14; 2 Sm 24:7).<\/p>\n<p>The genealogies of the Simeonites reveal a certain amount of intermarriage with other Israelite tribes and, indeed, with non-Israelites as well. Shaul, Simeon’s son, was the son of a Canaanite woman (Gn 46:10; Ex 6:15). Two of Simeon’s sons (1 Chr 4:25) bear names of Ishmael’s sons (Gn 25:13-14; 1 Chr 1:29-30), and Jamin (Gn 46:10; Ex 6:15) was a descendant of Ram (1 Chr 2:27).<\/p>\n<p>In the NT, Simeon’s tribe appears seventh in the list of the tribes who are sealed by God (Rv 7:7).<\/p>","summary_ro":"SIMEON, Tribe of One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7). According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, th...","summary_en":"SIMEON, Tribe of One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7). According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, th...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39244,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zerah","title_en":"Zerah","content_ro":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","content_en":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","summary_ro":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","summary_en":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39508,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zohar","title_en":"Zohar","content_ro":"<h3>ZOHAR<\/h3>\n<li>1. Father of Ephron the Hittite. Abraham bought the cave of Machpelah from Ephron (Gn 23:7-9; 25:9).<\/li>\n<li>2. Alternate spelling of Zerah, Simeon’s son, in Genesis 46:10 and Exodus 6:15. <em>See<\/em> Zerah #3.<\/li>\n<li>3. Alternate spelling of Izhar in 1 Chronicles 4:7.<\/li>","content_en":"<h3>ZOHAR<\/h3>\n<li>1. Father of Ephron the Hittite. Abraham bought the cave of Machpelah from Ephron (Gn 23:7-9; 25:9).<\/li>\n<li>2. Alternate spelling of Zerah, Simeon’s son, in Genesis 46:10 and Exodus 6:15. <em>See<\/em> Zerah #3.<\/li>\n<li>3. Alternate spelling of Izhar in 1 Chronicles 4:7.<\/li>","summary_ro":"ZOHAR 1. Father of Ephron the Hittite. Abraham bought the cave of Machpelah from Ephron (Gn 23:7-9; 25:9). 2. Alternate spelling of Zerah, Simeon’s son, in Genesis 46:10 and Exodus 6:15. See Zerah #3. 3. Alternate spelling of Izhar in 1 Chronicles 4:7.","summary_en":"ZOHAR 1. Father of Ephron the Hittite. Abraham bought the cave of Machpelah from Ephron (Gn 23:7-9; 25:9). 2. Alternate spelling of Zerah, Simeon’s son, in Genesis 46:10 and Exodus 6:15. See Zerah #3. 3. Alternate spelling of Izhar in 1 Chronicles 4:7.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":13678,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gershonites Gershon","title_en":"Gershonites Gershon","content_ro":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","content_en":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","summary_ro":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","summary_en":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22268,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kohathites Kohath","title_en":"Kohathites Kohath","content_ro":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","content_en":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","summary_ro":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","summary_en":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25138,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Merarite Merari","title_en":"Merarite Merari","content_ro":"<h3>MERARI, MERARITE<\/h3>\n<p>Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” or “blessing.” Such an understanding may be preferred in many biblical references. In the case of Merari, the third son of Levi, this understanding is preferable in noting his importance and that of his family. It is inconsistent for the youngest son to have a name meaning “gall” or “bitterness” and then to have the greatest responsibility and the greatest reward for his service.<\/p>\n<p>The Bible makes numerous references to Merari the son of Levi. He was the youngest of Levi’s three sons (Gn 46:11; Ex 6:16-19; Nm 3:17-20, 33; 1 Chr 6:1). He was the father of two sons, Mahli and Mushi (Ex 6:19; Nm 3:20), who had the responsibility of carrying the frames (<span>kjv<\/span> “boards”), bars, pillars, bases (<span>kjv<\/span> “sockets”), vessels, and accessories of the tabernacle (Nm 3:36-37; 4:31-33; 7:8; 10:17; Jos 21:7, 34, 40). His descendants are known as Merarites. Chronicles makes numerous references to Merari’s family as an indication of its importance (1 Chr 6; 9; 15; 23; 26; 2 Chr 29; 34).<\/p>\n<p><em>See also<\/em> Priests and Levites; Levi, Tribe of.<\/p>","content_en":"<h3>MERARI, MERARITE<\/h3>\n<p>Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” or “blessing.” Such an understanding may be preferred in many biblical references. In the case of Merari, the third son of Levi, this understanding is preferable in noting his importance and that of his family. It is inconsistent for the youngest son to have a name meaning “gall” or “bitterness” and then to have the greatest responsibility and the greatest reward for his service.<\/p>\n<p>The Bible makes numerous references to Merari the son of Levi. He was the youngest of Levi’s three sons (Gn 46:11; Ex 6:16-19; Nm 3:17-20, 33; 1 Chr 6:1). He was the father of two sons, Mahli and Mushi (Ex 6:19; Nm 3:20), who had the responsibility of carrying the frames (<span>kjv<\/span> “boards”), bars, pillars, bases (<span>kjv<\/span> “sockets”), vessels, and accessories of the tabernacle (Nm 3:36-37; 4:31-33; 7:8; 10:17; Jos 21:7, 34, 40). His descendants are known as Merarites. Chronicles makes numerous references to Merari’s family as an indication of its importance (1 Chr 6; 9; 15; 23; 26; 2 Chr 29; 34).<\/p>\n<p><em>See also<\/em> Priests and Levites; Levi, Tribe of.<\/p>","summary_ro":"MERARI, MERARITE Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” o...","summary_en":"MERARI, MERARITE Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” o...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":40770,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68396,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96022,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123648,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11029,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Er","title_en":"Er","content_ro":"<h3>ER<\/h3>\n<li>1. Eldest son of Judah and Bathshua, a Canaanite woman (Gn 38:3). The Lord killed him before he and his wife, Tamar, could have any children (Gn 38:7; 46:12; 1 Chr 2:3).<\/li>\n<li>2. Grandson of Judah and father of Lecah (1 Chr 4:21); a nephew of #1 above.<\/li>\n<li>3. Joshua’s son and an ancestor of Joseph, the husband of Mary (Lk 3:28). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ER<\/h3>\n<li>1. Eldest son of Judah and Bathshua, a Canaanite woman (Gn 38:3). The Lord killed him before he and his wife, Tamar, could have any children (Gn 38:7; 46:12; 1 Chr 2:3).<\/li>\n<li>2. Grandson of Judah and father of Lecah (1 Chr 4:21); a nephew of #1 above.<\/li>\n<li>3. Joshua’s son and an ancestor of Joseph, the husband of Mary (Lk 3:28). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ER 1. Eldest son of Judah and Bathshua, a Canaanite woman (Gn 38:3). The Lord killed him before he and his wife, Tamar, could have any children (Gn 38:7; 46:12; 1 Chr 2:3). 2. Grandson of Judah and father of Lecah (1 Chr 4:21); a nephew of #1 above. 3. Joshua’s son and an ancestor of Joseph, the husband of Mary (Lk 3:28). See Genealogy of Jesus Christ.","summary_en":"ER 1. Eldest son of Judah and Bathshua, a Canaanite woman (Gn 38:3). The Lord killed him before he and his wife, Tamar, could have any children (Gn 38:7; 46:12; 1 Chr 2:3). 2. Grandson of Judah and father of Lecah (1 Chr 4:21); a nephew of #1 above. 3. Joshua’s son and an ancestor of Joseph, the husband of Mary (Lk 3:28). See Genealogy of Jesus Christ.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15184,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hamulite Hamul","title_en":"Hamulite Hamul","content_ro":"<h3>HAMUL, HAMULITE<\/h3>\n<p>Perez’s younger son (Gn 46:12; 1 Chr 2:5) and founder of the Hamulite family (Nm 26:21).<\/p>","content_en":"<h3>HAMUL, HAMULITE<\/h3>\n<p>Perez’s younger son (Gn 46:12; 1 Chr 2:5) and founder of the Hamulite family (Nm 26:21).<\/p>","summary_ro":"HAMUL, HAMULITE Perez’s younger son (Gn 46:12; 1 Chr 2:5) and founder of the Hamulite family (Nm 26:21).","summary_en":"HAMUL, HAMULITE Perez’s younger son (Gn 46:12; 1 Chr 2:5) and founder of the Hamulite family (Nm 26:21).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16364,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hezron (Person)","title_en":"Hezron (Person)","content_ro":"<h3>HEZRON (P<span>erson<\/span>)<\/h3>\n<li>1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6).<\/li>\n<li>2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>HEZRON (P<span>erson<\/span>)<\/h3>\n<li>1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6).<\/li>\n<li>2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"HEZRON (Person) 1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6). 2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33). See also Genealogy of Jesus Christ.","summary_en":"HEZRON (Person) 1. Reuben’s son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and founder of the Hezronite family in Reuben’s tribe (Nm 26:6). 2. Perez’s son (Gn 46:12; Ru 4:18-19; 1 Chr 2:5-25; 4:1), founder of the Hezronite family in Judah’s tribe (Nm 26:21), and an ancestor of Jesus Christ (Mt 1:3; Lk 3:33). See also Genealogy of Jesus Christ.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20999,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judah (Person)","title_en":"Judah (Person)","content_ro":"<h3>JUDAH (P<span>erson<\/span>)<\/h3>\n<li>1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his first two sons, Er and Onan, were divinely killed in Canaan for their disobedience (Gn 46:12). Judah became the founder of one of Israel’s 12 tribes (Nm 1:26-27).<\/li>\n<p>Though reckless in his behavior with Tamar (Gn 38:6-30), Judah showed firm resolve in taking personal responsibility for Benjamin’s safety in Egypt and acting as intercessor for his brothers before Joseph (44:14-18). At the time of Jacob’s blessing, Judah was granted the birthright privileges of the firstborn; the leadership of Jacob’s family would come through Judah’s seed, as would the promised Messiah of Abraham’s covenant (49:8-12). Later, Judah’s family was praised at the time of Ruth’s engagement to Boaz (Ru 4:12), and both the Davidic lines of kings (1 Chr 2:1-15; 3:1-24) and Jesus Christ’s ancestors traced their descent from Judah (Mt 1:2-3; Lk 3:33).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ; Judah, Tribe of.<\/p>\n<li>2. Forefather of a family of Levites who assisted Jeshua, the high priest, with rebuilding the temple during the postexilic era (Ezr 3:9, <span>nlt<\/span> mg). He is alternately called Hodaviah in Ezra 2:40 and Hodevah in Nehemiah 7:43. <em>See<\/em> Hodaviah #4.<\/li>\n<li>3. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li>4. Benjamite, son of Hassenuah, who was second in command over the city of Jerusalem during the days of Nehemiah (Neh 11:9).<\/li>\n<li>5. One of the leaders of the Levites who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:8).<\/li>\n<li>6. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>7. One of the priests who played a musical instrument at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:36). He is perhaps identical with #5 above.<\/li>\n<li>8. Joseph’s son, father of Simeon and an ancestor of Jesus Christ (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>JUDAH (P<span>erson<\/span>)<\/h3>\n<li>1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his first two sons, Er and Onan, were divinely killed in Canaan for their disobedience (Gn 46:12). Judah became the founder of one of Israel’s 12 tribes (Nm 1:26-27).<\/li>\n<p>Though reckless in his behavior with Tamar (Gn 38:6-30), Judah showed firm resolve in taking personal responsibility for Benjamin’s safety in Egypt and acting as intercessor for his brothers before Joseph (44:14-18). At the time of Jacob’s blessing, Judah was granted the birthright privileges of the firstborn; the leadership of Jacob’s family would come through Judah’s seed, as would the promised Messiah of Abraham’s covenant (49:8-12). Later, Judah’s family was praised at the time of Ruth’s engagement to Boaz (Ru 4:12), and both the Davidic lines of kings (1 Chr 2:1-15; 3:1-24) and Jesus Christ’s ancestors traced their descent from Judah (Mt 1:2-3; Lk 3:33).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ; Judah, Tribe of.<\/p>\n<li>2. Forefather of a family of Levites who assisted Jeshua, the high priest, with rebuilding the temple during the postexilic era (Ezr 3:9, <span>nlt<\/span> mg). He is alternately called Hodaviah in Ezra 2:40 and Hodevah in Nehemiah 7:43. <em>See<\/em> Hodaviah #4.<\/li>\n<li>3. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li>4. Benjamite, son of Hassenuah, who was second in command over the city of Jerusalem during the days of Nehemiah (Neh 11:9).<\/li>\n<li>5. One of the leaders of the Levites who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:8).<\/li>\n<li>6. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>7. One of the priests who played a musical instrument at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:36). He is perhaps identical with #5 above.<\/li>\n<li>8. Joseph’s son, father of Simeon and an ancestor of Jesus Christ (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"JUDAH (Person) 1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his fi...","summary_en":"JUDAH (Person) 1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his fi...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28459,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Onan","title_en":"Onan","content_ro":"<h3>ONAN<\/h3>\n<p>Second son of Judah and a Canaanitess named Shua (Gn 38:4-10; 46:12; Nm 26:19; 1 Chr 2:3). Judah forced him to enter into a levirate marriage with Tamar, the wife of his deceased brother, Er. Er and Tamar had no children. Onan refused to have children by Tamar, knowing that they would be heirs to his brother’s estate. As a result of Onan’s refusal to raise up descendants for his brother, the Lord punished him with death (Gn 38:8-10).<\/p>","content_en":"<h3>ONAN<\/h3>\n<p>Second son of Judah and a Canaanitess named Shua (Gn 38:4-10; 46:12; Nm 26:19; 1 Chr 2:3). Judah forced him to enter into a levirate marriage with Tamar, the wife of his deceased brother, Er. Er and Tamar had no children. Onan refused to have children by Tamar, knowing that they would be heirs to his brother’s estate. As a result of Onan’s refusal to raise up descendants for his brother, the Lord punished him with death (Gn 38:8-10).<\/p>","summary_ro":"ONAN Second son of Judah and a Canaanitess named Shua (Gn 38:4-10; 46:12; Nm 26:19; 1 Chr 2:3). Judah forced him to enter into a levirate marriage with Tamar, the wife of his deceased brother, Er. Er and Tamar had no children. Onan refused to have children by Tamar, knowing that they would be heirs to his brother’s estate. As a result of Onan’s refusal to raise up descendants for his brother, the Lord punished him with death (Gn 38:8-10).","summary_en":"ONAN Second son of Judah and a Canaanitess named Shua (Gn 38:4-10; 46:12; Nm 26:19; 1 Chr 2:3). Judah forced him to enter into a levirate marriage with Tamar, the wife of his deceased brother, Er. Er and Tamar had no children. Onan refused to have children by Tamar, knowing that they would be heirs to his brother’s estate. As a result of Onan’s refusal to raise up descendants for his brother, the Lord punished him with death (Gn 38:8-10).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29587,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perezite Perez","title_en":"Perezite Perez","content_ro":"<h3>PEREZ, PEREZITE<\/h3>\n<p>Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The <span>kjv<\/span> and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite.<\/p>\n<p>Through the descent of his son Hezron, he became the ancestor of David and Jesus Christ (Ru 4:18-22; Mt 1:3; Lk 3:33). The esteem this clan enjoyed in the tribe of Judah is evidenced by the blessing pronounced upon it by the men of Bethlehem (Ru 4:12). A descendant named Jashobeam commanded David’s captains for the first month of each year (1 Chr 27:2-3). Upon the return from captivity in Babylon, 468 Perezites were chosen to live in Jerusalem (1 Chr 9:4; Neh 11:4-6).<\/p>","content_en":"<h3>PEREZ, PEREZITE<\/h3>\n<p>Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The <span>kjv<\/span> and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite.<\/p>\n<p>Through the descent of his son Hezron, he became the ancestor of David and Jesus Christ (Ru 4:18-22; Mt 1:3; Lk 3:33). The esteem this clan enjoyed in the tribe of Judah is evidenced by the blessing pronounced upon it by the men of Bethlehem (Ru 4:12). A descendant named Jashobeam commanded David’s captains for the first month of each year (1 Chr 27:2-3). Upon the return from captivity in Babylon, 468 Perezites were chosen to live in Jerusalem (1 Chr 9:4; Neh 11:4-6).<\/p>","summary_ro":"PEREZ, PEREZITE Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The kjv and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite. Through the descent of his son Hezron, he bec...","summary_en":"PEREZ, PEREZITE Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The kjv and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite. Through the descent of his son Hezron, he bec...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zara*, Zarah*","title_en":"Zara*, Zarah*","content_ro":"<h3>ZARA*, ZARAH*<\/h3>\n<p>KJV alternate forms of Zerah, Judah’s son, in Genesis 38:30, 46:12, and Matthew 1:3. <em>See<\/em> Zerah #2.<\/p>","content_en":"<h3>ZARA*, ZARAH*<\/h3>\n<p>KJV alternate forms of Zerah, Judah’s son, in Genesis 38:30, 46:12, and Matthew 1:3. <em>See<\/em> Zerah #2.<\/p>","summary_ro":"ZARA*, ZARAH* KJV alternate forms of Zerah, Judah’s son, in Genesis 38:30, 46:12, and Matthew 1:3. See Zerah #2.","summary_en":"ZARA*, ZARAH* KJV alternate forms of Zerah, Judah’s son, in Genesis 38:30, 46:12, and Matthew 1:3. See Zerah #2.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39230,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zerah","title_en":"Zerah","content_ro":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","content_en":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","summary_ro":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","summary_en":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":17666,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Iob*","title_en":"Iob*","content_ro":"<h3>IOB*<\/h3>\n<p>Alternate name for Jashub, Issachar’s son, in Genesis 46:13. <em>See<\/em> Jashub #1.<\/p>","content_en":"<h3>IOB*<\/h3>\n<p>Alternate name for Jashub, Issachar’s son, in Genesis 46:13. <em>See<\/em> Jashub #1.<\/p>","summary_ro":"IOB* Alternate name for Jashub, Issachar’s son, in Genesis 46:13. See Jashub #1.","summary_en":"IOB* Alternate name for Jashub, Issachar’s son, in Genesis 46:13. See Jashub #1.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18048,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Issachar (Person)","title_en":"Issachar (Person)","content_ro":"<h3>ISSACHAR (P<span>erson<\/span>)<\/h3>\n<li>1. Jacob’s ninth son, the fifth by his wife Leah (Gn 30:17-18); his name perhaps means “reward.” Jacob, in his final message to his 12 sons says, “Issachar is a strong donkey, lying down between the sheepfolds” (49:14, <span>nasb<\/span>); the picture suggested is a loaded donkey who refuses to move his burden, a lazy man who is unwilling to do his share of the work. Little is known about Issachar except what he did along with the other sons of Israel. He had four sons (46:13), who headed clans in the tribe (1 Chr 7:1-5). His family went with Jacob to Egypt, where they died (although Issachar’s remains were subsequently moved to Shechem with the other 12 patriarchs—Acts 7:16).<\/li>\n<p>The descendants of Issachar numbered 54,400 at the first census (Nm 1:29), increased to 64,300 at the second (26:25), and to 87,000 during David’s reign (1 Chr 7:5). Issachar was the main tribe involved in the fighting led by Deborah, herself a member of the tribe (Jgs 5:15). During the time of David, there were men of the tribe of Issachar who had understanding of what Israel ought to do in warfare (1 Chr 12:32). These men supported David as king to replace Saul.<\/p>\n<p>Issachar was assigned the fourth lot of land after the ark was taken to Shiloh (Jos 19:17). This included the cities of Jezreel, Shunem, and En-gannim, and it lay between the mountains of Gilboa and Tabor. Their allotment was bordered on the south and west by the tribe of Manasseh, on the north by Zebulun and Naphtali, and on the east by the river Jordan. This territory was largely a fertile plain and was often threatened by the Canaanites nearby as well as by foreign invaders.<\/p>\n<li>2. Obed-edom’s son, who was a Levite gatekeeper during David’s reign (1 Chr 26:5).<\/li>","content_en":"<h3>ISSACHAR (P<span>erson<\/span>)<\/h3>\n<li>1. Jacob’s ninth son, the fifth by his wife Leah (Gn 30:17-18); his name perhaps means “reward.” Jacob, in his final message to his 12 sons says, “Issachar is a strong donkey, lying down between the sheepfolds” (49:14, <span>nasb<\/span>); the picture suggested is a loaded donkey who refuses to move his burden, a lazy man who is unwilling to do his share of the work. Little is known about Issachar except what he did along with the other sons of Israel. He had four sons (46:13), who headed clans in the tribe (1 Chr 7:1-5). His family went with Jacob to Egypt, where they died (although Issachar’s remains were subsequently moved to Shechem with the other 12 patriarchs—Acts 7:16).<\/li>\n<p>The descendants of Issachar numbered 54,400 at the first census (Nm 1:29), increased to 64,300 at the second (26:25), and to 87,000 during David’s reign (1 Chr 7:5). Issachar was the main tribe involved in the fighting led by Deborah, herself a member of the tribe (Jgs 5:15). During the time of David, there were men of the tribe of Issachar who had understanding of what Israel ought to do in warfare (1 Chr 12:32). These men supported David as king to replace Saul.<\/p>\n<p>Issachar was assigned the fourth lot of land after the ark was taken to Shiloh (Jos 19:17). This included the cities of Jezreel, Shunem, and En-gannim, and it lay between the mountains of Gilboa and Tabor. Their allotment was bordered on the south and west by the tribe of Manasseh, on the north by Zebulun and Naphtali, and on the east by the river Jordan. This territory was largely a fertile plain and was often threatened by the Canaanites nearby as well as by foreign invaders.<\/p>\n<li>2. Obed-edom’s son, who was a Levite gatekeeper during David’s reign (1 Chr 26:5).<\/li>","summary_ro":"ISSACHAR (Person) 1. Jacob’s ninth son, the fifth by his wife Leah (Gn 30:17-18); his name perhaps means “reward.” Jacob, in his final message to his 12 sons says, “Issachar is a strong donkey, lying down between the sheepfolds” (49:14, nasb); the picture suggested is a loaded donkey who refuses to move his burden, a lazy man who is unwilling to do his share of the work. Little is known about Issachar except what he did along with the other sons of Israel. He had four sons (46:13), who headed...","summary_en":"ISSACHAR (Person) 1. Jacob’s ninth son, the fifth by his wife Leah (Gn 30:17-18); his name perhaps means “reward.” Jacob, in his final message to his 12 sons says, “Issachar is a strong donkey, lying down between the sheepfolds” (49:14, nasb); the picture suggested is a loaded donkey who refuses to move his burden, a lazy man who is unwilling to do his share of the work. Little is known about Issachar except what he did along with the other sons of Israel. He had four sons (46:13), who headed...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18547,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jashub","title_en":"Jashub","content_ro":"<h3>JASHUB<\/h3>\n<li>1. Issachar’s third son (1 Chr 7:1; alternately called Iob in Gn 46:13), and founder of the Jashubite family (Nm 26:24).<\/li>\n<li>2. Bani’s descendant, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).<\/li>","content_en":"<h3>JASHUB<\/h3>\n<li>1. Issachar’s third son (1 Chr 7:1; alternately called Iob in Gn 46:13), and founder of the Jashubite family (Nm 26:24).<\/li>\n<li>2. Bani’s descendant, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).<\/li>","summary_ro":"JASHUB 1. Issachar’s third son (1 Chr 7:1; alternately called Iob in Gn 46:13), and founder of the Jashubite family (Nm 26:24). 2. Bani’s descendant, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).","summary_en":"JASHUB 1. Issachar’s third son (1 Chr 7:1; alternately called Iob in Gn 46:13), and founder of the Jashubite family (Nm 26:24). 2. Bani’s descendant, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19941,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Job (Person)","title_en":"Job (Person)","content_ro":"<h3>JOB (P<span>erson<\/span>)<\/h3>\n<li>1. KJV rendering of Iob, an alternate form of Jashub, Issachar’s third son, in Genesis 46:13. <em>See<\/em> Jashub #1.<\/li>\n<li>2. Central character of the book of Job. The intense suffering endured by Job provides the framework for the main theme of the book, which deals with the role of suffering in the life of a child of God.<\/li>\n<p>The etymology of the name is difficult. Some have seen it as a derivative of a Hebrew word meaning “to be hostile” and have suggested that it reflects Job’s adamancy in refusing to bow to God’s will. The name occurs in several West Semitic texts as a proper name, however, and it seems best to understand it simply as a common name. The meaning of the name in West Semitic is either “no father” or “where is my father?”<\/p>\n<p>The lack of certainty surrounding the authorship and geographical provenance of the book makes it difficult to place Job in history. The occurrence of Job’s name in Ezekiel 14:14, 20 seems to support the possibility that he was a personage of great antiquity.<\/p>\n<p><em>See also<\/em> Job, Book of.<\/p>","content_en":"<h3>JOB (P<span>erson<\/span>)<\/h3>\n<li>1. KJV rendering of Iob, an alternate form of Jashub, Issachar’s third son, in Genesis 46:13. <em>See<\/em> Jashub #1.<\/li>\n<li>2. Central character of the book of Job. The intense suffering endured by Job provides the framework for the main theme of the book, which deals with the role of suffering in the life of a child of God.<\/li>\n<p>The etymology of the name is difficult. Some have seen it as a derivative of a Hebrew word meaning “to be hostile” and have suggested that it reflects Job’s adamancy in refusing to bow to God’s will. The name occurs in several West Semitic texts as a proper name, however, and it seems best to understand it simply as a common name. The meaning of the name in West Semitic is either “no father” or “where is my father?”<\/p>\n<p>The lack of certainty surrounding the authorship and geographical provenance of the book makes it difficult to place Job in history. The occurrence of Job’s name in Ezekiel 14:14, 20 seems to support the possibility that he was a personage of great antiquity.<\/p>\n<p><em>See also<\/em> Job, Book of.<\/p>","summary_ro":"JOB (Person) 1. KJV rendering of Iob, an alternate form of Jashub, Issachar’s third son, in Genesis 46:13. See Jashub #1. 2. Central character of the book of Job. The intense suffering endured by Job provides the framework for the main theme of the book, which deals with the role of suffering in the life of a child of God. The etymology of the name is difficult. Some have seen it as a derivative of a Hebrew word meaning “to be hostile” and have suggested that it reflects Job’s adamancy in ref...","summary_en":"JOB (Person) 1. KJV rendering of Iob, an alternate form of Jashub, Issachar’s third son, in Genesis 46:13. See Jashub #1. 2. Central character of the book of Job. The intense suffering endured by Job provides the framework for the main theme of the book, which deals with the role of suffering in the life of a child of God. The etymology of the name is difficult. Some have seen it as a derivative of a Hebrew word meaning “to be hostile” and have suggested that it reflects Job’s adamancy in ref...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30364,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Phuvah*","title_en":"Phuvah*","content_ro":"<h3>PHUVAH*<\/h3>\n<p>KJV spelling of Puvah, Issachar’s son, in Genesis 46:13. <em>See<\/em> Puvah.<\/p>","content_en":"<h3>PHUVAH*<\/h3>\n<p>KJV spelling of Puvah, Issachar’s son, in Genesis 46:13. <em>See<\/em> Puvah.<\/p>","summary_ro":"PHUVAH* KJV spelling of Puvah, Issachar’s son, in Genesis 46:13. See Puvah.","summary_en":"PHUVAH* KJV spelling of Puvah, Issachar’s son, in Genesis 46:13. See Puvah.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32220,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Puvah*","title_en":"Puvah*","content_ro":"<h3>PUVAH*<\/h3>\n<p>Issachar’s son, who went with Jacob and his household to Egypt, where they sought refuge from the severe famine in Palestine (Gn 46:13; <span>nlt<\/span> “Puah”). Puvah founded the Punite family (Nm 26:23) and is alternately called Puah in 1 Chronicles 7:1.<\/p>","content_en":"<h3>PUVAH*<\/h3>\n<p>Issachar’s son, who went with Jacob and his household to Egypt, where they sought refuge from the severe famine in Palestine (Gn 46:13; <span>nlt<\/span> “Puah”). Puvah founded the Punite family (Nm 26:23) and is alternately called Puah in 1 Chronicles 7:1.<\/p>","summary_ro":"PUVAH* Issachar’s son, who went with Jacob and his household to Egypt, where they sought refuge from the severe famine in Palestine (Gn 46:13; nlt “Puah”). Puvah founded the Punite family (Nm 26:23) and is alternately called Puah in 1 Chronicles 7:1.","summary_en":"PUVAH* Issachar’s son, who went with Jacob and his household to Egypt, where they sought refuge from the severe famine in Palestine (Gn 46:13; nlt “Puah”). Puvah founded the Punite family (Nm 26:23) and is alternately called Puah in 1 Chronicles 7:1.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35138,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shimron (Person)","title_en":"Shimron (Person)","content_ro":"<h3>SHIMRON (P<span>erson<\/span>)<\/h3>\n<p>Issachar’s fourth son (Gn 46:13; 1 Chr 7:1) and the founder of the Shimronite family (Nm 26:24).<\/p>","content_en":"<h3>SHIMRON (P<span>erson<\/span>)<\/h3>\n<p>Issachar’s fourth son (Gn 46:13; 1 Chr 7:1) and the founder of the Shimronite family (Nm 26:24).<\/p>","summary_ro":"SHIMRON (Person) Issachar’s fourth son (Gn 46:13; 1 Chr 7:1) and the founder of the Shimronite family (Nm 26:24).","summary_en":"SHIMRON (Person) Issachar’s fourth son (Gn 46:13; 1 Chr 7:1) and the founder of the Shimronite family (Nm 26:24).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37523,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tola","title_en":"Tola","content_ro":"<h3>TOLA<\/h3>\n<li>1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warriors of his family numbered 22,600 men (1 Chr 7:1-2).<\/li>\n<li>2. One of the judges of Israel, the son of Puah and the grandson of Dodo (Jgs 10:1), of Issachar’s tribe. Shamir, his home and burial place, was in the hill country of Ephraim. There he judged Israel for 23 years.<\/li>\n<p>Although he “delivered” Israel after the debacle of Abimelech’s abortive attempt to establish a monarchy at Shechem, his accomplishment is covered in just two verses (Jgs 10:1-2). Like other “minor judges,” mentioned only briefly (e.g., 12:8-15), he actually functioned in the judicial role—some more prominent “judges” (e.g., Gideon and Jephthah) were first, and perhaps solely, military heroes.<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","content_en":"<h3>TOLA<\/h3>\n<li>1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warriors of his family numbered 22,600 men (1 Chr 7:1-2).<\/li>\n<li>2. One of the judges of Israel, the son of Puah and the grandson of Dodo (Jgs 10:1), of Issachar’s tribe. Shamir, his home and burial place, was in the hill country of Ephraim. There he judged Israel for 23 years.<\/li>\n<p>Although he “delivered” Israel after the debacle of Abimelech’s abortive attempt to establish a monarchy at Shechem, his accomplishment is covered in just two verses (Jgs 10:1-2). Like other “minor judges,” mentioned only briefly (e.g., 12:8-15), he actually functioned in the judicial role—some more prominent “judges” (e.g., Gideon and Jephthah) were first, and perhaps solely, military heroes.<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","summary_ro":"TOLA 1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warr...","summary_en":"TOLA 1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warr...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":10742,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elon (Person)","title_en":"Elon (Person)","content_ro":"<h3>ELON (P<span>erson<\/span>)<\/h3>\n<li>1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34).<\/li>\n<li>2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26).<\/li>\n<li>3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).<\/li>","content_en":"<h3>ELON (P<span>erson<\/span>)<\/h3>\n<li>1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34).<\/li>\n<li>2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26).<\/li>\n<li>3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).<\/li>","summary_ro":"ELON (Person) 1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34). 2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26). 3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).","summary_en":"ELON (Person) 1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34). 2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26). 3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18327,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jahleelite Jahleel","title_en":"Jahleelite Jahleel","content_ro":"<h3>JAHLEEL, JAHLEELITE<\/h3>\n<p>Zebulun’s son (Gn 46:14) and the founder of the Jahleelite family (Nm 26:26).<\/p>","content_en":"<h3>JAHLEEL, JAHLEELITE<\/h3>\n<p>Zebulun’s son (Gn 46:14) and the founder of the Jahleelite family (Nm 26:26).<\/p>","summary_ro":"JAHLEEL, JAHLEELITE Zebulun’s son (Gn 46:14) and the founder of the Jahleelite family (Nm 26:26).","summary_en":"JAHLEEL, JAHLEELITE Zebulun’s son (Gn 46:14) and the founder of the Jahleelite family (Nm 26:26).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34377,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seredite Sered","title_en":"Seredite Sered","content_ro":"<h3>SERED, SEREDITE<\/h3>\n<p>One of Zebulun’s sons (Gn 46:14) and the father of the Seredite family (Nm 26:26).<\/p>","content_en":"<h3>SERED, SEREDITE<\/h3>\n<p>One of Zebulun’s sons (Gn 46:14) and the father of the Seredite family (Nm 26:26).<\/p>","summary_ro":"SERED, SEREDITE One of Zebulun’s sons (Gn 46:14) and the father of the Seredite family (Nm 26:26).","summary_en":"SERED, SEREDITE One of Zebulun’s sons (Gn 46:14) and the father of the Seredite family (Nm 26:26).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38994,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zebulun (Person)","title_en":"Zebulun (Person)","content_ro":"<h3>ZEBULUN (P<span>erson<\/span>)<\/h3>\n<p>One of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1). He was the sixth and last son borne to Jacob by Leah, who named the boy Zebulun, meaning “abode, dwelling,” for she said, “Now my husband will <em>dwell with<\/em> me, because I have borne him six sons” (Gn 30:20, <span>nasb<\/span>, emphasis added). Later, he settled his family in Egypt with Jacob and his brothers (Ex 1:3). Jacob foretold that Zebulun’s descendants would become a maritime people with their border touching Sidon (Gn 49:13). Though Zebulun’s tribe was separated from the Mediterranean by Asher’s tribe and from the Sea of Galilee by Naphtali, it prospered greatly in trade with the Canaanite cities of the coastal plains. Zebulun fathered three sons (Gn 46:14) and founded one of Israel’s 12 tribes (Nm 1:30-31).<\/p>\n<p><em>See also<\/em> Zebulun, Tribe of.<\/p>","content_en":"<h3>ZEBULUN (P<span>erson<\/span>)<\/h3>\n<p>One of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1). He was the sixth and last son borne to Jacob by Leah, who named the boy Zebulun, meaning “abode, dwelling,” for she said, “Now my husband will <em>dwell with<\/em> me, because I have borne him six sons” (Gn 30:20, <span>nasb<\/span>, emphasis added). Later, he settled his family in Egypt with Jacob and his brothers (Ex 1:3). Jacob foretold that Zebulun’s descendants would become a maritime people with their border touching Sidon (Gn 49:13). Though Zebulun’s tribe was separated from the Mediterranean by Asher’s tribe and from the Sea of Galilee by Naphtali, it prospered greatly in trade with the Canaanite cities of the coastal plains. Zebulun fathered three sons (Gn 46:14) and founded one of Israel’s 12 tribes (Nm 1:30-31).<\/p>\n<p><em>See also<\/em> Zebulun, Tribe of.<\/p>","summary_ro":"ZEBULUN (Person) One of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1). He was the sixth and last son borne to Jacob by Leah, who named the boy Zebulun, meaning “abode, dwelling,” for she said, “Now my husband will dwell with me, because I have borne him six sons” (Gn 30:20, nasb, emphasis added). Later, he settled his family in Egypt with Jacob and his brothers (Ex 1:3). Jacob foretold that Zebulun’s descendants would become a maritime people with their border touching Sidon (Gn 49:13). Though Zebulu...","summary_en":"ZEBULUN (Person) One of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1). He was the sixth and last son borne to Jacob by Leah, who named the boy Zebulun, meaning “abode, dwelling,” for she said, “Now my husband will dwell with me, because I have borne him six sons” (Gn 30:20, nasb, emphasis added). Later, he settled his family in Egypt with Jacob and his brothers (Ex 1:3). Jacob foretold that Zebulun’s descendants would become a maritime people with their border touching Sidon (Gn 49:13). Though Zebulu...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38997,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Zebulun","title_en":"Tribe of Zebulun","content_ro":"<h3>ZEBULUN, Tribe of<\/h3>\n<p>Tribe descended from Zebulun, the tenth son of Jacob and the sixth borne to him by Leah (Gn 30:19-20). His tribe was divided into three clans named after his three sons: the Seredites, the Elonites, and the Jahleelites (Gn 46:14; Nm 26:27). At the census taken on the plains of Moab, the number of men in the tribe over 20 years of age and fit for military service was 60,500 (Nm 26:26-27).<\/p>\n<p>The territory allotted to Zebulun’s tribe was in central Canaan and included the valley of Jezreel, but the boundary lines given in Joshua 19:10-16 are difficult to trace because only the tribe’s southeastern and eastern borders are indicated. The western border on the Mediterranean side is not clearly defined. In the blessing of Moses (Dt 33:18-19), Zebulun, along with Issachar, “shall draw out [lit. suck] the abundance of the sea,” which would seem to indicate that Zebulun would have access to the sea (Mediterranean) and therefore to the mercantile and maritime trade.<\/p>\n\n<p>The boundary details, however, do not bring Zebulun in touch geographically with the sea, in apparent contradiction to Genesis 49:13. But this reference may not imply actual contact with the Mediterranean. Zebulun’s position did enable it to profit by maritime trade because the great caravan route to the sea passed through Zebulunite territory. In addition, Zebulun’s “lot,” with its fruitful fields and valleys, ensured olive groves, vineyards, and splendid harvests. In 1 Chronicles 12:40 the tribe was able to provide rich provisions for David. Throughout the centuries the tribe maintained its identity.<\/p>\n<p>Clearly, then, the tribe of Zebulun held a strong position among its tribal neighbors around Galilee and was settled more securely. In contrast to the tribes of Asher and Naphtali, who continued to live among the Canaanites (Jgs 1:32-33), the Canaanites constituted a minority in Zebulun. Throughout the period of the judges the tribe was very active. For example, the victorious army in the battle of Kishon was composed of men of Zebulun and Naphtali (4:6-10); in the Song of Deborah, Zebulun is praised as a people that puts its life in jeopardy to the point of death (5:18). According to Judges 6:35, the men of Zebulun took part in Gideon’s struggle with the Midianites on the plain of Jezreel and fought with outstanding valor. The judge Elon belonged to the tribe of Zebulun (12:11-12), and since Galilee was in the territory of Zebulun (Jos 19:15), Ibzan of Bethlehem was probably also a Zebulunite. Another indication of the strength and importance of Zebulun’s tribe within the united kingdom period is found in the mention of Zebulun’s fighting force as the largest of the western tribal armies that fought under King David (1 Chr 12:33).<\/p>\n<p>In the NT there are two references to Zebulun. The first notes Zebulun as a region into which Jesus, the great light, made an appearance (Mt 4:13-15). The second mention of Zebulun appears in the list of the 12 tribes in Revelation 7:8 after Issachar.<\/p>\n<p><em>See also<\/em> Zebulun (Person).<\/p>","content_en":"<h3>ZEBULUN, Tribe of<\/h3>\n<p>Tribe descended from Zebulun, the tenth son of Jacob and the sixth borne to him by Leah (Gn 30:19-20). His tribe was divided into three clans named after his three sons: the Seredites, the Elonites, and the Jahleelites (Gn 46:14; Nm 26:27). At the census taken on the plains of Moab, the number of men in the tribe over 20 years of age and fit for military service was 60,500 (Nm 26:26-27).<\/p>\n<p>The territory allotted to Zebulun’s tribe was in central Canaan and included the valley of Jezreel, but the boundary lines given in Joshua 19:10-16 are difficult to trace because only the tribe’s southeastern and eastern borders are indicated. The western border on the Mediterranean side is not clearly defined. In the blessing of Moses (Dt 33:18-19), Zebulun, along with Issachar, “shall draw out [lit. suck] the abundance of the sea,” which would seem to indicate that Zebulun would have access to the sea (Mediterranean) and therefore to the mercantile and maritime trade.<\/p>\n\n<p>The boundary details, however, do not bring Zebulun in touch geographically with the sea, in apparent contradiction to Genesis 49:13. But this reference may not imply actual contact with the Mediterranean. Zebulun’s position did enable it to profit by maritime trade because the great caravan route to the sea passed through Zebulunite territory. In addition, Zebulun’s “lot,” with its fruitful fields and valleys, ensured olive groves, vineyards, and splendid harvests. In 1 Chronicles 12:40 the tribe was able to provide rich provisions for David. Throughout the centuries the tribe maintained its identity.<\/p>\n<p>Clearly, then, the tribe of Zebulun held a strong position among its tribal neighbors around Galilee and was settled more securely. In contrast to the tribes of Asher and Naphtali, who continued to live among the Canaanites (Jgs 1:32-33), the Canaanites constituted a minority in Zebulun. Throughout the period of the judges the tribe was very active. For example, the victorious army in the battle of Kishon was composed of men of Zebulun and Naphtali (4:6-10); in the Song of Deborah, Zebulun is praised as a people that puts its life in jeopardy to the point of death (5:18). According to Judges 6:35, the men of Zebulun took part in Gideon’s struggle with the Midianites on the plain of Jezreel and fought with outstanding valor. The judge Elon belonged to the tribe of Zebulun (12:11-12), and since Galilee was in the territory of Zebulun (Jos 19:15), Ibzan of Bethlehem was probably also a Zebulunite. Another indication of the strength and importance of Zebulun’s tribe within the united kingdom period is found in the mention of Zebulun’s fighting force as the largest of the western tribal armies that fought under King David (1 Chr 12:33).<\/p>\n<p>In the NT there are two references to Zebulun. The first notes Zebulun as a region into which Jesus, the great light, made an appearance (Mt 4:13-15). The second mention of Zebulun appears in the list of the 12 tribes in Revelation 7:8 after Issachar.<\/p>\n<p><em>See also<\/em> Zebulun (Person).<\/p>","summary_ro":"ZEBULUN, Tribe of Tribe descended from Zebulun, the tenth son of Jacob and the sixth borne to him by Leah (Gn 30:19-20). His tribe was divided into three clans named after his three sons: the Seredites, the Elonites, and the Jahleelites (Gn 46:14; Nm 26:27). At the census taken on the plains of Moab, the number of men in the tribe over 20 years of age and fit for military service was 60,500 (Nm 26:26-27). The territory allotted to Zebulun’s tribe was in central Canaan and included the valley ...","summary_en":"ZEBULUN, Tribe of Tribe descended from Zebulun, the tenth son of Jacob and the sixth borne to him by Leah (Gn 30:19-20). His tribe was divided into three clans named after his three sons: the Seredites, the Elonites, and the Jahleelites (Gn 46:14; Nm 26:27). At the census taken on the plains of Moab, the number of men in the tribe over 20 years of age and fit for military service was 60,500 (Nm 26:26-27). The territory allotted to Zebulun’s tribe was in central Canaan and included the valley ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":2626,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arelite Areli","title_en":"Arelite Areli","content_ro":"<h3>ARELI, ARELITE<\/h3>\n<p>One of Gad’s seven sons (Gn 46:16). After the plague of Baal-peor, Areli’s descendants, the Arelites, were numbered in Moses’ census in preparation for war with the Midianites (Nm 25:6-18; 26:17).<\/p>","content_en":"<h3>ARELI, ARELITE<\/h3>\n<p>One of Gad’s seven sons (Gn 46:16). After the plague of Baal-peor, Areli’s descendants, the Arelites, were numbered in Moses’ census in preparation for war with the Midianites (Nm 25:6-18; 26:17).<\/p>","summary_ro":"ARELI, ARELITE One of Gad’s seven sons (Gn 46:16). After the plague of Baal-peor, Areli’s descendants, the Arelites, were numbered in Moses’ census in preparation for war with the Midianites (Nm 25:6-18; 26:17).","summary_en":"ARELI, ARELITE One of Gad’s seven sons (Gn 46:16). After the plague of Baal-peor, Areli’s descendants, the Arelites, were numbered in Moses’ census in preparation for war with the Midianites (Nm 25:6-18; 26:17).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2759,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arod*, Arodi, Arodite","title_en":"Arod*, Arodi, Arodite","content_ro":"<h3>AROD*, ARODI, ARODITE<\/h3>\n<p>Gad’s sixth son, founder of the Arodite family (Nm 26:17). He is called Arodi in the list of those who went to Egypt with Jacob (Gn 46:16).<\/p>","content_en":"<h3>AROD*, ARODI, ARODITE<\/h3>\n<p>Gad’s sixth son, founder of the Arodite family (Nm 26:17). He is called Arodi in the list of those who went to Egypt with Jacob (Gn 46:16).<\/p>","summary_ro":"AROD*, ARODI, ARODITE Gad’s sixth son, founder of the Arodite family (Nm 26:17). He is called Arodi in the list of those who went to Egypt with Jacob (Gn 46:16).","summary_en":"AROD*, ARODI, ARODITE Gad’s sixth son, founder of the Arodite family (Nm 26:17). He is called Arodi in the list of those who went to Egypt with Jacob (Gn 46:16).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11040,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eri","title_en":"Eri","content_ro":"<h3>ERI<\/h3>\n<p>Gad’s fifth son (Gn 46:16) and founder of the Erite family (Nm 26:16).<\/p>","content_en":"<h3>ERI<\/h3>\n<p>Gad’s fifth son (Gn 46:16) and founder of the Erite family (Nm 26:16).<\/p>","summary_ro":"ERI Gad’s fifth son (Gn 46:16) and founder of the Erite family (Nm 26:16).","summary_en":"ERI Gad’s fifth son (Gn 46:16) and founder of the Erite family (Nm 26:16).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11528,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezbon","title_en":"Ezbon","content_ro":"<h3>EZBON<\/h3>\n<li>1. Gad’s son (Gn 46:16), called Ozni in Numbers 26:16; perhaps an eponym of a Gadite family.<\/li>\n<li>2. Benjamin’s grandson (1 Chr 7:7). It has been proposed that 1 Chronicles 7:6-11 is a genealogy of Zebulun assigned to Benjamin by error, and that Ezbon suggests Ibzan (Jgs 12:8-10), a minor judge of Bethlehem.<\/li>","content_en":"<h3>EZBON<\/h3>\n<li>1. Gad’s son (Gn 46:16), called Ozni in Numbers 26:16; perhaps an eponym of a Gadite family.<\/li>\n<li>2. Benjamin’s grandson (1 Chr 7:7). It has been proposed that 1 Chronicles 7:6-11 is a genealogy of Zebulun assigned to Benjamin by error, and that Ezbon suggests Ibzan (Jgs 12:8-10), a minor judge of Bethlehem.<\/li>","summary_ro":"EZBON 1. Gad’s son (Gn 46:16), called Ozni in Numbers 26:16; perhaps an eponym of a Gadite family. 2. Benjamin’s grandson (1 Chr 7:7). It has been proposed that 1 Chronicles 7:6-11 is a genealogy of Zebulun assigned to Benjamin by error, and that Ezbon suggests Ibzan (Jgs 12:8-10), a minor judge of Bethlehem.","summary_en":"EZBON 1. Gad’s son (Gn 46:16), called Ozni in Numbers 26:16; perhaps an eponym of a Gadite family. 2. Benjamin’s grandson (1 Chr 7:7). It has been proposed that 1 Chronicles 7:6-11 is a genealogy of Zebulun assigned to Benjamin by error, and that Ezbon suggests Ibzan (Jgs 12:8-10), a minor judge of Bethlehem.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13022,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gad (Person)","title_en":"Gad (Person)","content_ro":"<h3>GAD (P<span>erson<\/span>)<\/h3>\n<li>1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under Gad, Tribe of). Gad became the father of seven sons (Gn 46:16) and the founder of the Gadites (Dt 3:12, 16), one of the 12 tribes of Israel (Nm 2:14).<\/li>\n<p><em>See also<\/em> Gad, Tribe of.<\/p>\n<li>2. Prophet and seer during the reign of David. He counseled David to leave Mizpeh of Moab and return to the land of Judah (1 Sm 22:5). Gad communicated David’s punishment for numbering the fighting men of Israel (2 Sm 24:11-14, 18-19; 1 Chr 21:9-19), assisted David and Nathan in setting up the order of worship in the sanctuary (2 Chr 29:25) and later wrote an account of David’s life (1 Chr 29:29).<\/li>","content_en":"<h3>GAD (P<span>erson<\/span>)<\/h3>\n<li>1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under Gad, Tribe of). Gad became the father of seven sons (Gn 46:16) and the founder of the Gadites (Dt 3:12, 16), one of the 12 tribes of Israel (Nm 2:14).<\/li>\n<p><em>See also<\/em> Gad, Tribe of.<\/p>\n<li>2. Prophet and seer during the reign of David. He counseled David to leave Mizpeh of Moab and return to the land of Judah (1 Sm 22:5). Gad communicated David’s punishment for numbering the fighting men of Israel (2 Sm 24:11-14, 18-19; 1 Chr 21:9-19), assisted David and Nathan in setting up the order of worship in the sanctuary (2 Chr 29:25) and later wrote an account of David’s life (1 Chr 29:29).<\/li>","summary_ro":"GAD (Person) 1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under...","summary_en":"GAD (Person) 1. One of the 12 sons of Jacob (Gn 35:26; 1 Chr 2:2). He was the first of the two sons born to Jacob by Zilpah, Leah’s maid. Delighted with giving Jacob another son, Leah named the boy Gad, meaning “good fortune” (Gn 30:11). Later, Gad moved his family with Jacob to Egypt (Ex 1:4). When Jacob blessed his sons, he predicted that Gad would constantly be troubled by foreign invaders but would successfully withstand them and put them to flight (see Gn 49:19 and discussion below under...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Haggi","title_en":"Haggi","content_ro":"<h3>HAGGI<\/h3>\n<p>Gad’s son and founder of the family of Haggites (Gn 46:16; Nm 26:15).<\/p>","content_en":"<h3>HAGGI<\/h3>\n<p>Gad’s son and founder of the family of Haggites (Gn 46:16; Nm 26:15).<\/p>","summary_ro":"HAGGI Gad’s son and founder of the family of Haggites (Gn 46:16; Nm 26:15).","summary_en":"HAGGI Gad’s son and founder of the family of Haggites (Gn 46:16; Nm 26:15).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35241,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shunite Shuni","title_en":"Shunite Shuni","content_ro":"<h3>SHUNI, SHUNITE<\/h3>\n<p>Third of Gad’s seven sons (Gn 46:16) and the family he founded (Nm 26:15).<\/p>","content_en":"<h3>SHUNI, SHUNITE<\/h3>\n<p>Third of Gad’s seven sons (Gn 46:16) and the family he founded (Nm 26:15).<\/p>","summary_ro":"SHUNI, SHUNITE Third of Gad’s seven sons (Gn 46:16) and the family he founded (Nm 26:15).","summary_en":"SHUNI, SHUNITE Third of Gad’s seven sons (Gn 46:16) and the family he founded (Nm 26:15).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39223,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zephon","title_en":"Zephon","content_ro":"<h3>ZEPHON<\/h3>\n<p>Firstborn son of Gad and the father of the Zephonite family (Gn 46:16; Nm 26:15).<\/p>","content_en":"<h3>ZEPHON<\/h3>\n<p>Firstborn son of Gad and the father of the Zephonite family (Gn 46:16; Nm 26:15).<\/p>","summary_ro":"ZEPHON Firstborn son of Gad and the father of the Zephonite family (Gn 46:16; Nm 26:15).","summary_en":"ZEPHON Firstborn son of Gad and the father of the Zephonite family (Gn 46:16; Nm 26:15).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":2930,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asher (Person)","title_en":"Asher (Person)","content_ro":"<h3>ASHER (P<span>erson<\/span>)<\/h3>\n<p>Jacob’s son born to Leah’s maid Zilpah (Gn 30:12-13). The name Asher, probably meaning “happy,” was given to the child by Leah in her delight at his birth. Asher had four sons, Imnah, Ishvah, Ishvi, and Beriah, and a daughter, Serah (Gn 46:17; 1 Chr 7:30). Some have speculated that the tribe of Asher took its name from a locality mentioned in Egyptian texts of the 13th century <span>BC<\/span>. It is more likely that the tribe bore the name of its ancestor. Asher and his brothers received a special blessing and prediction from Jacob as he was dying (Gn 49:20; cf. Dt 33:24-25, where the dying Moses blessed Asher and the other tribes).<\/p>\n<p><em>See also<\/em> Asher (Tribe).<\/p>","content_en":"<h3>ASHER (P<span>erson<\/span>)<\/h3>\n<p>Jacob’s son born to Leah’s maid Zilpah (Gn 30:12-13). The name Asher, probably meaning “happy,” was given to the child by Leah in her delight at his birth. Asher had four sons, Imnah, Ishvah, Ishvi, and Beriah, and a daughter, Serah (Gn 46:17; 1 Chr 7:30). Some have speculated that the tribe of Asher took its name from a locality mentioned in Egyptian texts of the 13th century <span>BC<\/span>. It is more likely that the tribe bore the name of its ancestor. Asher and his brothers received a special blessing and prediction from Jacob as he was dying (Gn 49:20; cf. Dt 33:24-25, where the dying Moses blessed Asher and the other tribes).<\/p>\n<p><em>See also<\/em> Asher (Tribe).<\/p>","summary_ro":"ASHER (Person) Jacob’s son born to Leah’s maid Zilpah (Gn 30:12-13). The name Asher, probably meaning “happy,” was given to the child by Leah in her delight at his birth. Asher had four sons, Imnah, Ishvah, Ishvi, and Beriah, and a daughter, Serah (Gn 46:17; 1 Chr 7:30). Some have speculated that the tribe of Asher took its name from a locality mentioned in Egyptian texts of the 13th century BC. It is more likely that the tribe bore the name of its ancestor. Asher and his brothers received a ...","summary_en":"ASHER (Person) Jacob’s son born to Leah’s maid Zilpah (Gn 30:12-13). The name Asher, probably meaning “happy,” was given to the child by Leah in her delight at his birth. Asher had four sons, Imnah, Ishvah, Ishvi, and Beriah, and a daughter, Serah (Gn 46:17; 1 Chr 7:30). Some have speculated that the tribe of Asher took its name from a locality mentioned in Egyptian texts of the 13th century BC. It is more likely that the tribe bore the name of its ancestor. Asher and his brothers received a ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4368,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beriah","title_en":"Beriah","content_ro":"<h3>BERIAH<\/h3>\n<li>1. Asher’s son, who migrated to Egypt with his family, relatives, and grandfather Jacob (Gn 46:17; 1 Chr 7:30). His descendants were called Beriites (Nm 26:44).<\/li>\n<li>2. Ephraim’s youngest son, born after several of his brothers were killed at Gath for cattle rustling (1 Chr 7:20-23).<\/li>\n<li>3. Elpaal’s son, head of a family in Benjamin’s tribe. This Beriah lived at Aijalon and helped repel invaders from Gath (1 Chr 8:13).<\/li>\n<li>4. Shimei’s son, a Levite of Gershon’s clan who served in the temple at Jerusalem. Because neither Beriah nor his brother Jeush had many sons, their families were counted as a single subclan in the Levitical system (1 Chr 23:10-11).<\/li>","content_en":"<h3>BERIAH<\/h3>\n<li>1. Asher’s son, who migrated to Egypt with his family, relatives, and grandfather Jacob (Gn 46:17; 1 Chr 7:30). His descendants were called Beriites (Nm 26:44).<\/li>\n<li>2. Ephraim’s youngest son, born after several of his brothers were killed at Gath for cattle rustling (1 Chr 7:20-23).<\/li>\n<li>3. Elpaal’s son, head of a family in Benjamin’s tribe. This Beriah lived at Aijalon and helped repel invaders from Gath (1 Chr 8:13).<\/li>\n<li>4. Shimei’s son, a Levite of Gershon’s clan who served in the temple at Jerusalem. Because neither Beriah nor his brother Jeush had many sons, their families were counted as a single subclan in the Levitical system (1 Chr 23:10-11).<\/li>","summary_ro":"BERIAH 1. Asher’s son, who migrated to Egypt with his family, relatives, and grandfather Jacob (Gn 46:17; 1 Chr 7:30). His descendants were called Beriites (Nm 26:44). 2. Ephraim’s youngest son, born after several of his brothers were killed at Gath for cattle rustling (1 Chr 7:20-23). 3. Elpaal’s son, head of a family in Benjamin’s tribe. This Beriah lived at Aijalon and helped repel invaders from Gath (1 Chr 8:13). 4. Shimei’s son, a Levite of Gershon’s clan who served in the temple at Jeru...","summary_en":"BERIAH 1. Asher’s son, who migrated to Egypt with his family, relatives, and grandfather Jacob (Gn 46:17; 1 Chr 7:30). His descendants were called Beriites (Nm 26:44). 2. Ephraim’s youngest son, born after several of his brothers were killed at Gath for cattle rustling (1 Chr 7:20-23). 3. Elpaal’s son, head of a family in Benjamin’s tribe. This Beriah lived at Aijalon and helped repel invaders from Gath (1 Chr 8:13). 4. Shimei’s son, a Levite of Gershon’s clan who served in the temple at Jeru...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5138,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Birzaith, Birzavith*","title_en":"Birzaith, Birzavith*","content_ro":"<h3>BIRZAITH, BIRZAVITH*<\/h3>\n<p>Malchiel’s son of Asher’s tribe (1 Chr 7:31). Since parallel lists fail to mention him (Gn 46:17; Nm 26:44-47), it is possible that Birzaith (<span>kjv<\/span> “Birzavith”) was the name of a city Malchiel founded. If so, the city may have been northwest of Bethel, near Tyre, and is now called Birzeit.<\/p>","content_en":"<h3>BIRZAITH, BIRZAVITH*<\/h3>\n<p>Malchiel’s son of Asher’s tribe (1 Chr 7:31). Since parallel lists fail to mention him (Gn 46:17; Nm 26:44-47), it is possible that Birzaith (<span>kjv<\/span> “Birzavith”) was the name of a city Malchiel founded. If so, the city may have been northwest of Bethel, near Tyre, and is now called Birzeit.<\/p>","summary_ro":"BIRZAITH, BIRZAVITH* Malchiel’s son of Asher’s tribe (1 Chr 7:31). Since parallel lists fail to mention him (Gn 46:17; Nm 26:44-47), it is possible that Birzaith (kjv “Birzavith”) was the name of a city Malchiel founded. If so, the city may have been northwest of Bethel, near Tyre, and is now called Birzeit.","summary_en":"BIRZAITH, BIRZAVITH* Malchiel’s son of Asher’s tribe (1 Chr 7:31). Since parallel lists fail to mention him (Gn 46:17; Nm 26:44-47), it is possible that Birzaith (kjv “Birzavith”) was the name of a city Malchiel founded. If so, the city may have been northwest of Bethel, near Tyre, and is now called Birzeit.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15850,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heber","title_en":"Heber","content_ro":"<h3>HEBER<\/h3>\n<li>1. Descendant of Jacob through Asher and Beriah (Gn 46:17) and father of the family of Heberites (Nm 26:45; 1 Chr 7:31-32).<\/li>\n<li>2. Husband of Jael, the woman who deceptively killed Sisera, known as Heber the Kenite (Jgs 4:11-21; 5:24).<\/li>\n<li>3. Judahite, Mered’s son and the father of Soco (1 Chr 4:18).<\/li>\n<li>4. Elpaal’s son from Judah’s tribe (1 Chr 8:17).<\/li>\n<li>5. KJV spelling for Eber in 1 Chronicles 5:13; 8:22; and Luke 3:35. <em>See<\/em> Eber #1, #2, #4.<\/li>","content_en":"<h3>HEBER<\/h3>\n<li>1. Descendant of Jacob through Asher and Beriah (Gn 46:17) and father of the family of Heberites (Nm 26:45; 1 Chr 7:31-32).<\/li>\n<li>2. Husband of Jael, the woman who deceptively killed Sisera, known as Heber the Kenite (Jgs 4:11-21; 5:24).<\/li>\n<li>3. Judahite, Mered’s son and the father of Soco (1 Chr 4:18).<\/li>\n<li>4. Elpaal’s son from Judah’s tribe (1 Chr 8:17).<\/li>\n<li>5. KJV spelling for Eber in 1 Chronicles 5:13; 8:22; and Luke 3:35. <em>See<\/em> Eber #1, #2, #4.<\/li>","summary_ro":"HEBER 1. Descendant of Jacob through Asher and Beriah (Gn 46:17) and father of the family of Heberites (Nm 26:45; 1 Chr 7:31-32). 2. Husband of Jael, the woman who deceptively killed Sisera, known as Heber the Kenite (Jgs 4:11-21; 5:24). 3. Judahite, Mered’s son and the father of Soco (1 Chr 4:18). 4. Elpaal’s son from Judah’s tribe (1 Chr 8:17). 5. KJV spelling for Eber in 1 Chronicles 5:13; 8:22; and Luke 3:35. See Eber #1, #2, #4.","summary_en":"HEBER 1. Descendant of Jacob through Asher and Beriah (Gn 46:17) and father of the family of Heberites (Nm 26:45; 1 Chr 7:31-32). 2. Husband of Jael, the woman who deceptively killed Sisera, known as Heber the Kenite (Jgs 4:11-21; 5:24). 3. Judahite, Mered’s son and the father of Soco (1 Chr 4:18). 4. Elpaal’s son from Judah’s tribe (1 Chr 8:17). 5. KJV spelling for Eber in 1 Chronicles 5:13; 8:22; and Luke 3:35. See Eber #1, #2, #4.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17260,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Imnah","title_en":"Imnah","content_ro":"<h3>IMNAH<\/h3>\n<li>1. Asher’s son (Gn 46:17; 1 Chr 7:30) and founder of the Imnite family (Nm 26:44).<\/li>\n<li>2. Levite and Kore’s father. Kore was a temple assistant during King Hezekiah’s reign (2 Chr 31:14).<\/li>","content_en":"<h3>IMNAH<\/h3>\n<li>1. Asher’s son (Gn 46:17; 1 Chr 7:30) and founder of the Imnite family (Nm 26:44).<\/li>\n<li>2. Levite and Kore’s father. Kore was a temple assistant during King Hezekiah’s reign (2 Chr 31:14).<\/li>","summary_ro":"IMNAH 1. Asher’s son (Gn 46:17; 1 Chr 7:30) and founder of the Imnite family (Nm 26:44). 2. Levite and Kore’s father. Kore was a temple assistant during King Hezekiah’s reign (2 Chr 31:14).","summary_en":"IMNAH 1. Asher’s son (Gn 46:17; 1 Chr 7:30) and founder of the Imnite family (Nm 26:44). 2. Levite and Kore’s father. Kore was a temple assistant during King Hezekiah’s reign (2 Chr 31:14).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17960,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishuah*","title_en":"Ishuah*","content_ro":"<h3>ISHUAH*<\/h3>\n<p>KJV spelling of Ishvah, Asher’s son, in Genesis 46:17. <em>See<\/em> Ishvah.<\/p>","content_en":"<h3>ISHUAH*<\/h3>\n<p>KJV spelling of Ishvah, Asher’s son, in Genesis 46:17. <em>See<\/em> Ishvah.<\/p>","summary_ro":"ISHUAH* KJV spelling of Ishvah, Asher’s son, in Genesis 46:17. See Ishvah.","summary_en":"ISHUAH* KJV spelling of Ishvah, Asher’s son, in Genesis 46:17. See Ishvah.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17963,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishvah","title_en":"Ishvah","content_ro":"<h3>ISHVAH<\/h3>\n<p>Asher’s son (Gn 46:17; 1 Chr 7:30).<\/p>","content_en":"<h3>ISHVAH<\/h3>\n<p>Asher’s son (Gn 46:17; 1 Chr 7:30).<\/p>","summary_ro":"ISHVAH Asher’s son (Gn 46:17; 1 Chr 7:30).","summary_en":"ISHVAH Asher’s son (Gn 46:17; 1 Chr 7:30).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17965,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishvi","title_en":"Ishvi","content_ro":"<h3>ISHVI<\/h3>\n<li>1. Asher’s third son (Gn 46:17; 1 Chr 7:30) and founder of the Ishvite family (Nm 26:44).<\/li>\n<li>2. A variant form of Ishbosheth, one of King Saul’s sons (1 Sm 14:49).<\/li>","content_en":"<h3>ISHVI<\/h3>\n<li>1. Asher’s third son (Gn 46:17; 1 Chr 7:30) and founder of the Ishvite family (Nm 26:44).<\/li>\n<li>2. A variant form of Ishbosheth, one of King Saul’s sons (1 Sm 14:49).<\/li>","summary_ro":"ISHVI 1. Asher’s third son (Gn 46:17; 1 Chr 7:30) and founder of the Ishvite family (Nm 26:44). 2. A variant form of Ishbosheth, one of King Saul’s sons (1 Sm 14:49).","summary_en":"ISHVI 1. Asher’s third son (Gn 46:17; 1 Chr 7:30) and founder of the Ishvite family (Nm 26:44). 2. A variant form of Ishbosheth, one of King Saul’s sons (1 Sm 14:49).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18072,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Isui*","title_en":"Isui*","content_ro":"<h3>ISUI*<\/h3>\n<p>KJV rendering of Ishvi, Asher’s son, in Genesis 46:17. <em>See<\/em> Ishvi #1.<\/p>","content_en":"<h3>ISUI*<\/h3>\n<p>KJV rendering of Ishvi, Asher’s son, in Genesis 46:17. <em>See<\/em> Ishvi #1.<\/p>","summary_ro":"ISUI* KJV rendering of Ishvi, Asher’s son, in Genesis 46:17. See Ishvi #1.","summary_en":"ISUI* KJV rendering of Ishvi, Asher’s son, in Genesis 46:17. See Ishvi #1.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19877,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jimna*, Jimnah*, Jimnite*","title_en":"Jimna*, Jimnah*, Jimnite*","content_ro":"<h3>JIMNA*, JIMNAH*, JIMNITE*<\/h3>\n<p>KJV forms of Imnah and Imnite, Asher’s son and his family, in Genesis 46:17 and Numbers 26:44. <em>See<\/em> Imnah #1.<\/p>","content_en":"<h3>JIMNA*, JIMNAH*, JIMNITE*<\/h3>\n<p>KJV forms of Imnah and Imnite, Asher’s son and his family, in Genesis 46:17 and Numbers 26:44. <em>See<\/em> Imnah #1.<\/p>","summary_ro":"JIMNA*, JIMNAH*, JIMNITE* KJV forms of Imnah and Imnite, Asher’s son and his family, in Genesis 46:17 and Numbers 26:44. See Imnah #1.","summary_en":"JIMNA*, JIMNAH*, JIMNITE* KJV forms of Imnah and Imnite, Asher’s son and his family, in Genesis 46:17 and Numbers 26:44. See Imnah #1.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24088,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Malchiel*, Malchielite*","title_en":"Malchiel*, Malchielite*","content_ro":"<h3>MALCHIEL*, MALCHIELITE*<\/h3>\n<p>Beriah’s son, a grandson of Asher (Gn 46:17; 1 Chr 7:31), and the founder of the Malchielite family (Nm 26:45).<\/p>","content_en":"<h3>MALCHIEL*, MALCHIELITE*<\/h3>\n<p>Beriah’s son, a grandson of Asher (Gn 46:17; 1 Chr 7:31), and the founder of the Malchielite family (Nm 26:45).<\/p>","summary_ro":"MALCHIEL*, MALCHIELITE* Beriah’s son, a grandson of Asher (Gn 46:17; 1 Chr 7:31), and the founder of the Malchielite family (Nm 26:45).","summary_en":"MALCHIEL*, MALCHIELITE* Beriah’s son, a grandson of Asher (Gn 46:17; 1 Chr 7:31), and the founder of the Malchielite family (Nm 26:45).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34353,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Serah","title_en":"Serah","content_ro":"<h3>SERAH<\/h3>\n<p>Asher’s daughter (Gn 46:17; Nm 26:46; 1 Chr 7:30).<\/p>","content_en":"<h3>SERAH<\/h3>\n<p>Asher’s daughter (Gn 46:17; Nm 26:46; 1 Chr 7:30).<\/p>","summary_ro":"SERAH Asher’s daughter (Gn 46:17; Nm 26:46; 1 Chr 7:30).","summary_en":"SERAH Asher’s daughter (Gn 46:17; Nm 26:46; 1 Chr 7:30).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":39333,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zilpah","title_en":"Zilpah","content_ro":"<h3>ZILPAH<\/h3>\n<p>Mother of Jacob’s sons Gad and Asher. Laban had given her to his daughter Leah as a handmaid (Gn 29:24; 46:18). Later, at Leah’s insistence, she became Jacob’s concubine for the purpose of bearing sons (30:9; 37:2).<\/p>","content_en":"<h3>ZILPAH<\/h3>\n<p>Mother of Jacob’s sons Gad and Asher. Laban had given her to his daughter Leah as a handmaid (Gn 29:24; 46:18). Later, at Leah’s insistence, she became Jacob’s concubine for the purpose of bearing sons (30:9; 37:2).<\/p>","summary_ro":"ZILPAH Mother of Jacob’s sons Gad and Asher. Laban had given her to his daughter Leah as a handmaid (Gn 29:24; 46:18). Later, at Leah’s insistence, she became Jacob’s concubine for the purpose of bearing sons (30:9; 37:2).","summary_en":"ZILPAH Mother of Jacob’s sons Gad and Asher. Laban had given her to his daughter Leah as a handmaid (Gn 29:24; 46:18). Later, at Leah’s insistence, she became Jacob’s concubine for the purpose of bearing sons (30:9; 37:2).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":40716,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rachel","title_en":"Rachel","content_ro":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","content_en":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","summary_ro":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","summary_en":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68342,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rachel","title_en":"Rachel","content_ro":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","content_en":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","summary_ro":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","summary_en":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95968,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rachel","title_en":"Rachel","content_ro":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","content_en":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","summary_ro":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","summary_en":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123594,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rachel","title_en":"Rachel","content_ro":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","content_en":"<h3>Rachel<\/h3>\n<p>Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her.<\/p>\n<p>Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage to Jacob (29:31; 30:1). She gave her servant Bilhah to Jacob in order to have children by her, and Dan and Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-24), and soon after, Jacob took his wives, children, and possessions away from Haran.<\/p>\n<p>Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin (35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam 10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11). In Jeremiah 31:15, Rachel is pictured as crying for her children being carried off into captivity, and Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants around Bethlehem shortly after Jesus’ birth (Matt 2:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:6–30:24; 31:4-19, 31-35; 33:1-7; 35:16-20; 46:19-22; 48:7; Ruth 4:11; 1 Sam 10:2; Jer 31:15; Matt 2:18<\/p>","summary_ro":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","summary_en":"Rachel Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he arrived at Paddan-aram in Haran, when he helped her remove the stone from a well and watered her father’s sheep (Gen 29:10). Jacob agreed to work seven years for Laban in order to have Rachel as his wife, and the time seemed like only a few days because of his great love for her. Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before finally giving him Rach...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":2890,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asenath","title_en":"Asenath","content_ro":"<h3>ASENATH<\/h3>\n<p>Joseph’s Egyptian wife who became the mother of Manasseh and Ephraim. Asenath was the daughter of the priest Potiphera (Gn 41:45, 50-52; 46:20).<\/p>","content_en":"<h3>ASENATH<\/h3>\n<p>Joseph’s Egyptian wife who became the mother of Manasseh and Ephraim. Asenath was the daughter of the priest Potiphera (Gn 41:45, 50-52; 46:20).<\/p>","summary_ro":"ASENATH Joseph’s Egyptian wife who became the mother of Manasseh and Ephraim. Asenath was the daughter of the priest Potiphera (Gn 41:45, 50-52; 46:20).","summary_en":"ASENATH Joseph’s Egyptian wife who became the mother of Manasseh and Ephraim. Asenath was the daughter of the priest Potiphera (Gn 41:45, 50-52; 46:20).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16099,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heliopolis","title_en":"Heliopolis","content_ro":"<h3>HELIOPOLIS<\/h3>\n<p>Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 <span>BC<\/span>, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 <span>BC<\/span>).<\/p>\n<p>Since the temples contained the royal archives, the priests became the official historians of Egypt. Herodotus, a Greek historian of the fifth century <span>BC<\/span>, said the priests at Heliopolis were famous for their knowledge of Egyptian history. There were also training schools for priests and a medical school in the city.<\/p>\n<p>Other Egyptian sun worship centers existed at various times, but Heliopolis maintained its popularity for some 2,000 years. Though the city was of little importance politically, it was of primary religious influence. Among Egyptian religious buildings, the temple of Re at Heliopolis was second in size only to the temple of Amon at Thebes.<\/p>\n<p>In the OT, Heliopolis is called On. When Joseph was a member of the Egyptian official class, he married Asenath, the daughter of Potiphera the priest of On (Gn 41:45, 50; 46:20). The prophet Ezekiel warned of coming destruction in Egypt by the Babylonian king Nebuchadnezzar, citing Heliopolis (On) as one of the cities to be destroyed (Ez 30:17). In Amos 1:5, the <span>rsv<\/span> (mg) has an alternative rendering, “On,” for “Valley of Aven,” and the same reading in Ezekiel 30:17 for the <span>nlt<\/span> “Heliopolis.” The prophet Jeremiah also predicted the destruction of the obelisks (sacred pillars) of Heliopolis (Jer 43:13, <span>kjv<\/span> “Beth-shemesh”). Isaiah 19:18 is probably also a reference to Heliopolis (see <span>nlt<\/span>).<\/p>\n<p>The city lost its prominence in the fourth and third centuries <span>BC<\/span>, partly because of the library founded at Alexandria early in the third century <span>BC<\/span>. Alexandria replaced Heliopolis as the leading intellectual center in Egypt.<\/p>\n<p>Little remains today from the ancient city of the sun, but an obelisk erected by Sesostris I (1971–1928 <span>BC<\/span>) can still be seen at the site of Heliopolis. Several obelisks from Heliopolis, erected by Thutmose III (1490–1436 <span>BC<\/span>), have been moved to various parts of the world in modern times.<\/p>","content_en":"<h3>HELIOPOLIS<\/h3>\n<p>Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 <span>BC<\/span>, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 <span>BC<\/span>).<\/p>\n<p>Since the temples contained the royal archives, the priests became the official historians of Egypt. Herodotus, a Greek historian of the fifth century <span>BC<\/span>, said the priests at Heliopolis were famous for their knowledge of Egyptian history. There were also training schools for priests and a medical school in the city.<\/p>\n<p>Other Egyptian sun worship centers existed at various times, but Heliopolis maintained its popularity for some 2,000 years. Though the city was of little importance politically, it was of primary religious influence. Among Egyptian religious buildings, the temple of Re at Heliopolis was second in size only to the temple of Amon at Thebes.<\/p>\n<p>In the OT, Heliopolis is called On. When Joseph was a member of the Egyptian official class, he married Asenath, the daughter of Potiphera the priest of On (Gn 41:45, 50; 46:20). The prophet Ezekiel warned of coming destruction in Egypt by the Babylonian king Nebuchadnezzar, citing Heliopolis (On) as one of the cities to be destroyed (Ez 30:17). In Amos 1:5, the <span>rsv<\/span> (mg) has an alternative rendering, “On,” for “Valley of Aven,” and the same reading in Ezekiel 30:17 for the <span>nlt<\/span> “Heliopolis.” The prophet Jeremiah also predicted the destruction of the obelisks (sacred pillars) of Heliopolis (Jer 43:13, <span>kjv<\/span> “Beth-shemesh”). Isaiah 19:18 is probably also a reference to Heliopolis (see <span>nlt<\/span>).<\/p>\n<p>The city lost its prominence in the fourth and third centuries <span>BC<\/span>, partly because of the library founded at Alexandria early in the third century <span>BC<\/span>. Alexandria replaced Heliopolis as the leading intellectual center in Egypt.<\/p>\n<p>Little remains today from the ancient city of the sun, but an obelisk erected by Sesostris I (1971–1928 <span>BC<\/span>) can still be seen at the site of Heliopolis. Several obelisks from Heliopolis, erected by Thutmose III (1490–1436 <span>BC<\/span>), have been moved to various parts of the world in modern times.<\/p>","summary_ro":"HELIOPOLIS Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 BC, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 BC). Since the temples contained the royal archives, the pr...","summary_en":"HELIOPOLIS Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 BC, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 BC). Since the temples contained the royal archives, the pr...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28454,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"On* (Place)","title_en":"On* (Place)","content_ro":"<h3>ON* (P<span>lace<\/span>)<\/h3>\n<p>Hebrew name for Heliopolis, an Egyptian city (Gn 41:45, 50; 46:20). <em>See<\/em> Heliopolis.<\/p>","content_en":"<h3>ON* (P<span>lace<\/span>)<\/h3>\n<p>Hebrew name for Heliopolis, an Egyptian city (Gn 41:45, 50; 46:20). <em>See<\/em> Heliopolis.<\/p>","summary_ro":"ON* (Place) Hebrew name for Heliopolis, an Egyptian city (Gn 41:45, 50; 46:20). See Heliopolis.","summary_en":"ON* (Place) Hebrew name for Heliopolis, an Egyptian city (Gn 41:45, 50; 46:20). See Heliopolis.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30965,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Potiphera","title_en":"Potiphera","content_ro":"<h3>POTIPHERA<\/h3>\n<p>Priest of On whose daughter, Asenath, was given to Joseph as his wife by Pharaoh (Gn 41:45, 50; 46:20). On (or Heliopolis) was the center of the sun-god cult, and Potiphera was likely a high-ranking priest in the cult. His name, which means “he whom Re [the son god] has given,” does not appear in Egyptian records until the tenth century <span>BC<\/span>, a fact employed by those who prefer a late date for the book of Genesis. Yet the name is known from the 15th century (the time of Moses), and its full form may be a modernization of a name common in Joseph’s era (20th century <span>BC<\/span>).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","content_en":"<h3>POTIPHERA<\/h3>\n<p>Priest of On whose daughter, Asenath, was given to Joseph as his wife by Pharaoh (Gn 41:45, 50; 46:20). On (or Heliopolis) was the center of the sun-god cult, and Potiphera was likely a high-ranking priest in the cult. His name, which means “he whom Re [the son god] has given,” does not appear in Egyptian records until the tenth century <span>BC<\/span>, a fact employed by those who prefer a late date for the book of Genesis. Yet the name is known from the 15th century (the time of Moses), and its full form may be a modernization of a name common in Joseph’s era (20th century <span>BC<\/span>).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","summary_ro":"POTIPHERA Priest of On whose daughter, Asenath, was given to Joseph as his wife by Pharaoh (Gn 41:45, 50; 46:20). On (or Heliopolis) was the center of the sun-god cult, and Potiphera was likely a high-ranking priest in the cult. His name, which means “he whom Re [the son god] has given,” does not appear in Egyptian records until the tenth century BC, a fact employed by those who prefer a late date for the book of Genesis. Yet the name is known from the 15th century (the time of Moses), and it...","summary_en":"POTIPHERA Priest of On whose daughter, Asenath, was given to Joseph as his wife by Pharaoh (Gn 41:45, 50; 46:20). On (or Heliopolis) was the center of the sun-god cult, and Potiphera was likely a high-ranking priest in the cult. His name, which means “he whom Re [the son god] has given,” does not appear in Egyptian records until the tenth century BC, a fact employed by those who prefer a late date for the book of Genesis. Yet the name is known from the 15th century (the time of Moses), and it...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:20","title_en":"Study Note: Geneza 46:20","content_ro":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","content_en":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","summary_ro":"46:20 On: See study note on 41:45.","summary_en":"46:20 On: See study note on 41:45.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:20","title_en":"Study Note: Geneza 46:20","content_ro":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","content_en":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","summary_ro":"46:20 On: See study note on 41:45.","summary_en":"46:20 On: See study note on 41:45.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:20","title_en":"Study Note: Geneza 46:20","content_ro":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","content_en":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","summary_ro":"46:20 On: See study note on 41:45.","summary_en":"46:20 On: See study note on 41:45.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:20","title_en":"Study Note: Geneza 46:20","content_ro":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","content_en":"<p><strong>46:20<\/strong> <em>On:<\/em> See study note on 41:45.<\/p>","summary_ro":"46:20 On: See study note on 41:45.","summary_en":"46:20 On: See study note on 41:45.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":939,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahiramite Ahiram","title_en":"Ahiramite Ahiram","content_ro":"<h3>AHIRAM, AHIRAMITE<\/h3>\n<p>Benjamin’s third son and the ancestral head of the Ahiramite clan (Nm 26:38; 1 Chr 8:1, “Aharah”). Two abbreviated forms of the name Ahiram in genealogies may be Ehi (Gn 46:21) and Aher (1 Chr 7:12).<\/p>","content_en":"<h3>AHIRAM, AHIRAMITE<\/h3>\n<p>Benjamin’s third son and the ancestral head of the Ahiramite clan (Nm 26:38; 1 Chr 8:1, “Aharah”). Two abbreviated forms of the name Ahiram in genealogies may be Ehi (Gn 46:21) and Aher (1 Chr 7:12).<\/p>","summary_ro":"AHIRAM, AHIRAMITE Benjamin’s third son and the ancestral head of the Ahiramite clan (Nm 26:38; 1 Chr 8:1, “Aharah”). Two abbreviated forms of the name Ahiram in genealogies may be Ehi (Gn 46:21) and Aher (1 Chr 7:12).","summary_en":"AHIRAM, AHIRAMITE Benjamin’s third son and the ancestral head of the Ahiramite clan (Nm 26:38; 1 Chr 8:1, “Aharah”). Two abbreviated forms of the name Ahiram in genealogies may be Ehi (Gn 46:21) and Aher (1 Chr 7:12).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2623,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ardite Ard","title_en":"Ardite Ard","content_ro":"<h3>ARD, ARDITE<\/h3>\n<p>One of the nine sons of Bela (Nm 26:40), Benjamin’s firstborn son (1 Chr 8:1). Ard is called Benjamin’s son in the Hebrew sense, meaning descendant (Gn 46:21). He was the founder of the Ardite family, a subclan of Benjamin’s tribe. The Ard\/Addar transposition in 1 Chronicles 8:3 is probably a result of scribal error.<\/p>","content_en":"<h3>ARD, ARDITE<\/h3>\n<p>One of the nine sons of Bela (Nm 26:40), Benjamin’s firstborn son (1 Chr 8:1). Ard is called Benjamin’s son in the Hebrew sense, meaning descendant (Gn 46:21). He was the founder of the Ardite family, a subclan of Benjamin’s tribe. The Ard\/Addar transposition in 1 Chronicles 8:3 is probably a result of scribal error.<\/p>","summary_ro":"ARD, ARDITE One of the nine sons of Bela (Nm 26:40), Benjamin’s firstborn son (1 Chr 8:1). Ard is called Benjamin’s son in the Hebrew sense, meaning descendant (Gn 46:21). He was the founder of the Ardite family, a subclan of Benjamin’s tribe. The Ard\/Addar transposition in 1 Chronicles 8:3 is probably a result of scribal error.","summary_en":"ARD, ARDITE One of the nine sons of Bela (Nm 26:40), Benjamin’s firstborn son (1 Chr 8:1). Ard is called Benjamin’s son in the Hebrew sense, meaning descendant (Gn 46:21). He was the founder of the Ardite family, a subclan of Benjamin’s tribe. The Ard\/Addar transposition in 1 Chronicles 8:3 is probably a result of scribal error.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2902,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashbelite Ashbel","title_en":"Ashbelite Ashbel","content_ro":"<h3>ASHBEL, ASHBELITE<\/h3>\n<p>Benjamin’s son who emigrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 8:1). The Ashbelites, his descendants, were included in Moses’ census in the wilderness (Nm 26:38). Ashbel is elsewhere called Jediael (1 Chr 7:6).<\/p>","content_en":"<h3>ASHBEL, ASHBELITE<\/h3>\n<p>Benjamin’s son who emigrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 8:1). The Ashbelites, his descendants, were included in Moses’ census in the wilderness (Nm 26:38). Ashbel is elsewhere called Jediael (1 Chr 7:6).<\/p>","summary_ro":"ASHBEL, ASHBELITE Benjamin’s son who emigrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 8:1). The Ashbelites, his descendants, were included in Moses’ census in the wilderness (Nm 26:38). Ashbel is elsewhere called Jediael (1 Chr 7:6).","summary_en":"ASHBEL, ASHBELITE Benjamin’s son who emigrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 8:1). The Ashbelites, his descendants, were included in Moses’ census in the wilderness (Nm 26:38). Ashbel is elsewhere called Jediael (1 Chr 7:6).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4083,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Becher*, Becherite*","title_en":"Becher*, Becherite*","content_ro":"<h3>BECHER*, BEcherite*<\/h3>\n<li>1. Benjamin’s second son, who migrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 7:6).<\/li>\n<li>2. Ephraim’s second son, from whom the family of Becherites originated (Nm 26:35). He is also called Bered (1 Chr 7:20).<\/li>","content_en":"<h3>BECHER*, BEcherite*<\/h3>\n<li>1. Benjamin’s second son, who migrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 7:6).<\/li>\n<li>2. Ephraim’s second son, from whom the family of Becherites originated (Nm 26:35). He is also called Bered (1 Chr 7:20).<\/li>","summary_ro":"BECHER*, BEcherite* 1. Benjamin’s second son, who migrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 7:6). 2. Ephraim’s second son, from whom the family of Becherites originated (Nm 26:35). He is also called Bered (1 Chr 7:20).","summary_en":"BECHER*, BEcherite* 1. Benjamin’s second son, who migrated to Egypt with his grandfather Jacob (Gn 46:21; 1 Chr 7:6). 2. Ephraim’s second son, from whom the family of Becherites originated (Nm 26:35). He is also called Bered (1 Chr 7:20).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4171,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bela (Person)","title_en":"Bela (Person)","content_ro":"<h3>BELA (P<span>erson<\/span>)<\/h3>\n<li>1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam.<\/li>\n<li>2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38).<\/li>\n<li>3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that they pastured their cattle as far east as the Euphrates River (1 Chr 5:8-9). In the reign of Saul, his family successfully held their land against Hagrite opposition.<\/li>","content_en":"<h3>BELA (P<span>erson<\/span>)<\/h3>\n<li>1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam.<\/li>\n<li>2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38).<\/li>\n<li>3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that they pastured their cattle as far east as the Euphrates River (1 Chr 5:8-9). In the reign of Saul, his family successfully held their land against Hagrite opposition.<\/li>","summary_ro":"BELA (Person) 1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam. 2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38). 3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that...","summary_en":"BELA (Person) 1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam. 2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38). 3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10198,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ehi","title_en":"Ehi","content_ro":"<h3>EHI<\/h3>\n<p>Benjamin’s son (Gn 46:21); perhaps a scribal error for Ahiram. <em>See<\/em> Ahiram, Ahiramite.<\/p>","content_en":"<h3>EHI<\/h3>\n<p>Benjamin’s son (Gn 46:21); perhaps a scribal error for Ahiram. <em>See<\/em> Ahiram, Ahiramite.<\/p>","summary_ro":"EHI Benjamin’s son (Gn 46:21); perhaps a scribal error for Ahiram. See Ahiram, Ahiramite.","summary_en":"EHI Benjamin’s son (Gn 46:21); perhaps a scribal error for Ahiram. See Ahiram, Ahiramite.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13639,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gera","title_en":"Gera","content_ro":"<h3>GERA<\/h3>\n<li>1. One of Benjamin’s sons (Gn 46:21). The name, however, does not appear in a similar list in Numbers 26:38-41.<\/li>\n<li>2. Father of the judge Ehud (Jgs 3:15).<\/li>\n<li>3. Shimei’s father. Shimei cursed and threw stones at David during Absalom’s rebellion; later, he sought David’s pardon (2 Sm 16:5; 19:16-18; 1 Kgs 2:8).<\/li>\n<li>4. Bela’s son from Benjamin’s tribe (1 Chr 8:3, 5); alternately called Heglam in verse 7.<\/li>","content_en":"<h3>GERA<\/h3>\n<li>1. One of Benjamin’s sons (Gn 46:21). The name, however, does not appear in a similar list in Numbers 26:38-41.<\/li>\n<li>2. Father of the judge Ehud (Jgs 3:15).<\/li>\n<li>3. Shimei’s father. Shimei cursed and threw stones at David during Absalom’s rebellion; later, he sought David’s pardon (2 Sm 16:5; 19:16-18; 1 Kgs 2:8).<\/li>\n<li>4. Bela’s son from Benjamin’s tribe (1 Chr 8:3, 5); alternately called Heglam in verse 7.<\/li>","summary_ro":"GERA 1. One of Benjamin’s sons (Gn 46:21). The name, however, does not appear in a similar list in Numbers 26:38-41. 2. Father of the judge Ehud (Jgs 3:15). 3. Shimei’s father. Shimei cursed and threw stones at David during Absalom’s rebellion; later, he sought David’s pardon (2 Sm 16:5; 19:16-18; 1 Kgs 2:8). 4. Bela’s son from Benjamin’s tribe (1 Chr 8:3, 5); alternately called Heglam in verse 7.","summary_en":"GERA 1. One of Benjamin’s sons (Gn 46:21). The name, however, does not appear in a similar list in Numbers 26:38-41. 2. Father of the judge Ehud (Jgs 3:15). 3. Shimei’s father. Shimei cursed and threw stones at David during Absalom’s rebellion; later, he sought David’s pardon (2 Sm 16:5; 19:16-18; 1 Kgs 2:8). 4. Bela’s son from Benjamin’s tribe (1 Chr 8:3, 5); alternately called Heglam in verse 7.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Huphamite Hupham","title_en":"Huphamite Hupham","content_ro":"<h3>HUPHAM, HUPHAMITE<\/h3>\n<p>Benjamite and the founder of the Huphamite family (Nm 26:39); he is perhaps identifiable with Huppim (Gn 46:21; 1 Chr 7:12, 15) and Huram (1 Chr 8:5).<\/p>\n<p><em>See also<\/em> Huppim; Huram #1.<\/p>","content_en":"<h3>HUPHAM, HUPHAMITE<\/h3>\n<p>Benjamite and the founder of the Huphamite family (Nm 26:39); he is perhaps identifiable with Huppim (Gn 46:21; 1 Chr 7:12, 15) and Huram (1 Chr 8:5).<\/p>\n<p><em>See also<\/em> Huppim; Huram #1.<\/p>","summary_ro":"HUPHAM, HUPHAMITE Benjamite and the founder of the Huphamite family (Nm 26:39); he is perhaps identifiable with Huppim (Gn 46:21; 1 Chr 7:12, 15) and Huram (1 Chr 8:5). See also Huppim; Huram #1.","summary_en":"HUPHAM, HUPHAMITE Benjamite and the founder of the Huphamite family (Nm 26:39); he is perhaps identifiable with Huppim (Gn 46:21; 1 Chr 7:12, 15) and Huram (1 Chr 8:5). See also Huppim; Huram #1.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17006,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Huppim","title_en":"Huppim","content_ro":"<h3>HUPPIM<\/h3>\n<p>Perhaps the son of Ir (Iri) and a descendant of Benjamin through Bela’s line (Gn 46:21; 1 Chr 7:12, 15). Huppim is probably an alternate spelling of Hupham, the father of the Huphamite family from Benjamin’s tribe (Nm 26:39). His precise lineage is difficult to determine.<\/p>","content_en":"<h3>HUPPIM<\/h3>\n<p>Perhaps the son of Ir (Iri) and a descendant of Benjamin through Bela’s line (Gn 46:21; 1 Chr 7:12, 15). Huppim is probably an alternate spelling of Hupham, the father of the Huphamite family from Benjamin’s tribe (Nm 26:39). His precise lineage is difficult to determine.<\/p>","summary_ro":"HUPPIM Perhaps the son of Ir (Iri) and a descendant of Benjamin through Bela’s line (Gn 46:21; 1 Chr 7:12, 15). Huppim is probably an alternate spelling of Hupham, the father of the Huphamite family from Benjamin’s tribe (Nm 26:39). His precise lineage is difficult to determine.","summary_en":"HUPPIM Perhaps the son of Ir (Iri) and a descendant of Benjamin through Bela’s line (Gn 46:21; 1 Chr 7:12, 15). Huppim is probably an alternate spelling of Hupham, the father of the Huphamite family from Benjamin’s tribe (Nm 26:39). His precise lineage is difficult to determine.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18634,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jediael","title_en":"Jediael","content_ro":"<h3>JEDIAEL<\/h3>\n<li>1. Benjamin’s son (1 Chr 7:6, 10-11), whose descendants were warriors, numbering 17,200 by David’s time. Some suggest that he is identifiable with Ashbel, also Benjamin’s son (Gn 46:21).<\/li>\n<p><em>See also<\/em> Ashbel, Ashbelite.<\/p>\n<li>2. Shimri’s son, listed among David’s mighty men (1 Chr 11:45).<\/li>\n<li>3. One who deserted Saul to join David at Ziklag (1 Chr 12:20). He may be the same as #2 above.<\/li>\n<li>4. Member of the Levitical family of Korah, appointed a doorkeeper of the temple during David’s reign (1 Chr 26:2).<\/li>","content_en":"<h3>JEDIAEL<\/h3>\n<li>1. Benjamin’s son (1 Chr 7:6, 10-11), whose descendants were warriors, numbering 17,200 by David’s time. Some suggest that he is identifiable with Ashbel, also Benjamin’s son (Gn 46:21).<\/li>\n<p><em>See also<\/em> Ashbel, Ashbelite.<\/p>\n<li>2. Shimri’s son, listed among David’s mighty men (1 Chr 11:45).<\/li>\n<li>3. One who deserted Saul to join David at Ziklag (1 Chr 12:20). He may be the same as #2 above.<\/li>\n<li>4. Member of the Levitical family of Korah, appointed a doorkeeper of the temple during David’s reign (1 Chr 26:2).<\/li>","summary_ro":"JEDIAEL 1. Benjamin’s son (1 Chr 7:6, 10-11), whose descendants were warriors, numbering 17,200 by David’s time. Some suggest that he is identifiable with Ashbel, also Benjamin’s son (Gn 46:21). See also Ashbel, Ashbelite. 2. Shimri’s son, listed among David’s mighty men (1 Chr 11:45). 3. One who deserted Saul to join David at Ziklag (1 Chr 12:20). He may be the same as #2 above. 4. Member of the Levitical family of Korah, appointed a doorkeeper of the temple during David’s reign (1 Chr 26:2).","summary_en":"JEDIAEL 1. Benjamin’s son (1 Chr 7:6, 10-11), whose descendants were warriors, numbering 17,200 by David’s time. Some suggest that he is identifiable with Ashbel, also Benjamin’s son (Gn 46:21). See also Ashbel, Ashbelite. 2. Shimri’s son, listed among David’s mighty men (1 Chr 11:45). 3. One who deserted Saul to join David at Ziklag (1 Chr 12:20). He may be the same as #2 above. 4. Member of the Levitical family of Korah, appointed a doorkeeper of the temple during David’s reign (1 Chr 26:2).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26516,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Muppim","title_en":"Muppim","content_ro":"<h3>MUPPIM<\/h3>\n<p>One of Benjamin’s 10 sons (Gn 46:21). He is elsewhere called Shephupham (Nm 26:39) and Shuppim (1 Chr 7:12) and is perhaps identifiable with Shephuphan (1 Chr 8:5). <em>See<\/em> Shephupham.<\/p>","content_en":"<h3>MUPPIM<\/h3>\n<p>One of Benjamin’s 10 sons (Gn 46:21). He is elsewhere called Shephupham (Nm 26:39) and Shuppim (1 Chr 7:12) and is perhaps identifiable with Shephuphan (1 Chr 8:5). <em>See<\/em> Shephupham.<\/p>","summary_ro":"MUPPIM One of Benjamin’s 10 sons (Gn 46:21). He is elsewhere called Shephupham (Nm 26:39) and Shuppim (1 Chr 7:12) and is perhaps identifiable with Shephuphan (1 Chr 8:5). See Shephupham.","summary_en":"MUPPIM One of Benjamin’s 10 sons (Gn 46:21). He is elsewhere called Shephupham (Nm 26:39) and Shuppim (1 Chr 7:12) and is perhaps identifiable with Shephuphan (1 Chr 8:5). See Shephupham.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26774,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naaman","title_en":"Naaman","content_ro":"<h3>NAAMAN<\/h3>\n<li>1. Grandson of Benjamin and son of Bela, who gave his name to the Naamite clan (Gn 46:21; Nm 26:38-40; 1 Chr 8:4, 7).<\/li>\n<li>2. Commanding general of the Aramean army during the reign of Ben-hadad, king of Syria (2 Kgs 5). He was held in honor by the king, evidently for his character as well as for military achievements, “but he had leprosy.” This did not exclude him from society, as it would have done in Israel (cf. Lv 13–14), but the possibility of a cure suggested by a captive Israelite girl sent Naaman, with Ben-hadad’s approval and gifts, to the court of his highly suspicious neighboring monarch (unnamed, but probably Jehoram). Elisha the prophet intervened and prescribed an unlikely mode of healing. The reluctant Naaman followed through because of the good sense of his servants, who said, “If the prophet had told you to do some great thing, would you not have done it?” Naaman confessed that the one true God is in Israel, and he returned home with two mule-loads of earth, perhaps on the assumption that this was a God who could be worshiped only on his own ground (cf. Ex 20:24). In Luke 4:27 Jesus reminds his synagogue listeners of how Naaman, a non-Israelite, was the only one of his time to be cleansed of leprosy.<\/li>","content_en":"<h3>NAAMAN<\/h3>\n<li>1. Grandson of Benjamin and son of Bela, who gave his name to the Naamite clan (Gn 46:21; Nm 26:38-40; 1 Chr 8:4, 7).<\/li>\n<li>2. Commanding general of the Aramean army during the reign of Ben-hadad, king of Syria (2 Kgs 5). He was held in honor by the king, evidently for his character as well as for military achievements, “but he had leprosy.” This did not exclude him from society, as it would have done in Israel (cf. Lv 13–14), but the possibility of a cure suggested by a captive Israelite girl sent Naaman, with Ben-hadad’s approval and gifts, to the court of his highly suspicious neighboring monarch (unnamed, but probably Jehoram). Elisha the prophet intervened and prescribed an unlikely mode of healing. The reluctant Naaman followed through because of the good sense of his servants, who said, “If the prophet had told you to do some great thing, would you not have done it?” Naaman confessed that the one true God is in Israel, and he returned home with two mule-loads of earth, perhaps on the assumption that this was a God who could be worshiped only on his own ground (cf. Ex 20:24). In Luke 4:27 Jesus reminds his synagogue listeners of how Naaman, a non-Israelite, was the only one of his time to be cleansed of leprosy.<\/li>","summary_ro":"NAAMAN 1. Grandson of Benjamin and son of Bela, who gave his name to the Naamite clan (Gn 46:21; Nm 26:38-40; 1 Chr 8:4, 7). 2. Commanding general of the Aramean army during the reign of Ben-hadad, king of Syria (2 Kgs 5). He was held in honor by the king, evidently for his character as well as for military achievements, “but he had leprosy.” This did not exclude him from society, as it would have done in Israel (cf. Lv 13–14), but the possibility of a cure suggested by a captive Israelite gi...","summary_en":"NAAMAN 1. Grandson of Benjamin and son of Bela, who gave his name to the Naamite clan (Gn 46:21; Nm 26:38-40; 1 Chr 8:4, 7). 2. Commanding general of the Aramean army during the reign of Ben-hadad, king of Syria (2 Kgs 5). He was held in honor by the king, evidently for his character as well as for military achievements, “but he had leprosy.” This did not exclude him from society, as it would have done in Israel (cf. Lv 13–14), but the possibility of a cure suggested by a captive Israelite gi...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32464,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rapha","title_en":"Rapha","content_ro":"<h3>RAPHA<\/h3>\n<li>1. Benjamin’s fifth son (1 Chr 8:2). His name is omitted in the earlier list of Genesis 46:21.<\/li>\n<li>2. KJV spelling of Raphah, an alternate name for Rephaiah, Binea’s son, in 1 Chronicles 8:37. <em>See<\/em> Rephaiah #4.<\/li>","content_en":"<h3>RAPHA<\/h3>\n<li>1. Benjamin’s fifth son (1 Chr 8:2). His name is omitted in the earlier list of Genesis 46:21.<\/li>\n<li>2. KJV spelling of Raphah, an alternate name for Rephaiah, Binea’s son, in 1 Chronicles 8:37. <em>See<\/em> Rephaiah #4.<\/li>","summary_ro":"RAPHA 1. Benjamin’s fifth son (1 Chr 8:2). His name is omitted in the earlier list of Genesis 46:21. 2. KJV spelling of Raphah, an alternate name for Rephaiah, Binea’s son, in 1 Chronicles 8:37. See Rephaiah #4.","summary_en":"RAPHA 1. Benjamin’s fifth son (1 Chr 8:2). His name is omitted in the earlier list of Genesis 46:21. 2. KJV spelling of Raphah, an alternate name for Rephaiah, Binea’s son, in 1 Chronicles 8:37. See Rephaiah #4.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33321,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rosh","title_en":"Rosh","content_ro":"<h3>ROSH<\/h3>\n<p>Seventh of Benjamin’s ten sons (Gn 46:21).<\/p>","content_en":"<h3>ROSH<\/h3>\n<p>Seventh of Benjamin’s ten sons (Gn 46:21).<\/p>","summary_ro":"ROSH Seventh of Benjamin’s ten sons (Gn 46:21).","summary_en":"ROSH Seventh of Benjamin’s ten sons (Gn 46:21).","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35006,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shephupham*","title_en":"Shephupham*","content_ro":"<h3>SHEPHUPHAM*<\/h3>\n<p>Benjamin’s fourth son (called “Muppim” in Gen 46:21) and the father of the Shuphamite family (Nm 26:39; see <span>nlt<\/span> mg). In the corresponding genealogy of Benjamin (1 Chr 7:12) he is called Shuppim, appearing as Benjamin’s great-grandson. <em>See<\/em> Shuppim #1.<\/p>\n<p><em>See also<\/em> Shephuphan.<\/p>","content_en":"<h3>SHEPHUPHAM*<\/h3>\n<p>Benjamin’s fourth son (called “Muppim” in Gen 46:21) and the father of the Shuphamite family (Nm 26:39; see <span>nlt<\/span> mg). In the corresponding genealogy of Benjamin (1 Chr 7:12) he is called Shuppim, appearing as Benjamin’s great-grandson. <em>See<\/em> Shuppim #1.<\/p>\n<p><em>See also<\/em> Shephuphan.<\/p>","summary_ro":"SHEPHUPHAM* Benjamin’s fourth son (called “Muppim” in Gen 46:21) and the father of the Shuphamite family (Nm 26:39; see nlt mg). In the corresponding genealogy of Benjamin (1 Chr 7:12) he is called Shuppim, appearing as Benjamin’s great-grandson. See Shuppim #1. See also Shephuphan.","summary_en":"SHEPHUPHAM* Benjamin’s fourth son (called “Muppim” in Gen 46:21) and the father of the Shuphamite family (Nm 26:39; see nlt mg). In the corresponding genealogy of Benjamin (1 Chr 7:12) he is called Shuppim, appearing as Benjamin’s great-grandson. See Shuppim #1. See also Shephuphan.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35246,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shuppim","title_en":"Shuppim","content_ro":"<h3>SHUPPIM<\/h3>\n<li>1. Son of Ir and a great-grandson of Benjamin (1 Chr 7:12). Shuppim is perhaps a shortened form of Shephupham (Shupham), mentioned in Numbers 26:39 as the son of Benjamin. It could also be an alternate spelling for Muppim (Gen 46:21). <em>See<\/em> Shephupham.<\/li>\n<li>2. Levite gatekeeper, who, with Hosah, watched the gate of Shallecheth on the western side of Jerusalem (1 Chr 26:16).<\/li>","content_en":"<h3>SHUPPIM<\/h3>\n<li>1. Son of Ir and a great-grandson of Benjamin (1 Chr 7:12). Shuppim is perhaps a shortened form of Shephupham (Shupham), mentioned in Numbers 26:39 as the son of Benjamin. It could also be an alternate spelling for Muppim (Gen 46:21). <em>See<\/em> Shephupham.<\/li>\n<li>2. Levite gatekeeper, who, with Hosah, watched the gate of Shallecheth on the western side of Jerusalem (1 Chr 26:16).<\/li>","summary_ro":"SHUPPIM 1. Son of Ir and a great-grandson of Benjamin (1 Chr 7:12). Shuppim is perhaps a shortened form of Shephupham (Shupham), mentioned in Numbers 26:39 as the son of Benjamin. It could also be an alternate spelling for Muppim (Gen 46:21). See Shephupham. 2. Levite gatekeeper, who, with Hosah, watched the gate of Shallecheth on the western side of Jerusalem (1 Chr 26:16).","summary_en":"SHUPPIM 1. Son of Ir and a great-grandson of Benjamin (1 Chr 7:12). Shuppim is perhaps a shortened form of Shephupham (Shupham), mentioned in Numbers 26:39 as the son of Benjamin. It could also be an alternate spelling for Muppim (Gen 46:21). See Shephupham. 2. Levite gatekeeper, who, with Hosah, watched the gate of Shallecheth on the western side of Jerusalem (1 Chr 26:16).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":8485,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dan (Person)","title_en":"Dan (Person)","content_ro":"<h3>DAN (P<span>erson<\/span>)<\/h3>\n<p>Fifth son of the Jewish patriarch Jacob. Dan’s mother was Bilhah, maid of Jacob’s wife Rachel (Gn 30:1-6). Dan’s descendants settled in Israel overlooking the Huleh Plain, in territory actually assigned to Naphtali, Dan’s full brother (Gn 30:7-8; 35:25; Jos 19:32-48). The two brothers are mentioned together in a number of references (e.g., Ex 1:4).<\/p>\n<p>Dan’s name was given to him not by Bilhah but by Rachel, who considered the child her own. Rachel had long been childless—a shame to women in ancient cultures—and she was jealous of Jacob’s other wife, Leah, who had already borne him four sons. Rachel viewed the birth of Bilhah’s son as averting her shame and as God’s vindication of her status as wife. The name Dan (“he judged”) meant that God had judged her and had vindicated her through the child’s birth (Gn 30:6).<\/p>\n<p>Evidently Dan had only one son to continue his line, Hushim (Gn 46:23; “Shuham,” Nm 26:42-43). In Jacob’s patriarchal blessing, Dan was promised the role of “judge” among his people but was also spoken of as one who would be stealthy and dangerous, like a serpent (Gn 49:16-17). How that blessing worked out in the life of his descendants is unknown. The small amount of information given about Dan himself parallels the insignificance of his tribe in later times.<\/p>\n<p><em>See also<\/em> Dan (Place); Dan, Tribe of.<\/p>","content_en":"<h3>DAN (P<span>erson<\/span>)<\/h3>\n<p>Fifth son of the Jewish patriarch Jacob. Dan’s mother was Bilhah, maid of Jacob’s wife Rachel (Gn 30:1-6). Dan’s descendants settled in Israel overlooking the Huleh Plain, in territory actually assigned to Naphtali, Dan’s full brother (Gn 30:7-8; 35:25; Jos 19:32-48). The two brothers are mentioned together in a number of references (e.g., Ex 1:4).<\/p>\n<p>Dan’s name was given to him not by Bilhah but by Rachel, who considered the child her own. Rachel had long been childless—a shame to women in ancient cultures—and she was jealous of Jacob’s other wife, Leah, who had already borne him four sons. Rachel viewed the birth of Bilhah’s son as averting her shame and as God’s vindication of her status as wife. The name Dan (“he judged”) meant that God had judged her and had vindicated her through the child’s birth (Gn 30:6).<\/p>\n<p>Evidently Dan had only one son to continue his line, Hushim (Gn 46:23; “Shuham,” Nm 26:42-43). In Jacob’s patriarchal blessing, Dan was promised the role of “judge” among his people but was also spoken of as one who would be stealthy and dangerous, like a serpent (Gn 49:16-17). How that blessing worked out in the life of his descendants is unknown. The small amount of information given about Dan himself parallels the insignificance of his tribe in later times.<\/p>\n<p><em>See also<\/em> Dan (Place); Dan, Tribe of.<\/p>","summary_ro":"DAN (Person) Fifth son of the Jewish patriarch Jacob. Dan’s mother was Bilhah, maid of Jacob’s wife Rachel (Gn 30:1-6). Dan’s descendants settled in Israel overlooking the Huleh Plain, in territory actually assigned to Naphtali, Dan’s full brother (Gn 30:7-8; 35:25; Jos 19:32-48). The two brothers are mentioned together in a number of references (e.g., Ex 1:4). Dan’s name was given to him not by Bilhah but by Rachel, who considered the child her own. Rachel had long been childless—a shame to ...","summary_en":"DAN (Person) Fifth son of the Jewish patriarch Jacob. Dan’s mother was Bilhah, maid of Jacob’s wife Rachel (Gn 30:1-6). Dan’s descendants settled in Israel overlooking the Huleh Plain, in territory actually assigned to Naphtali, Dan’s full brother (Gn 30:7-8; 35:25; Jos 19:32-48). The two brothers are mentioned together in a number of references (e.g., Ex 1:4). Dan’s name was given to him not by Bilhah but by Rachel, who considered the child her own. Rachel had long been childless—a shame to ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hushim","title_en":"Hushim","content_ro":"<h3>HUSHIM<\/h3>\n<li>1. Dan’s son (Gn 46:23), alternately called Shuham in Numbers 26:42, where he is mentioned as the founder of the Shuhamite family.<\/li>\n<li>2. Benjamite descendant of Aher (1 Chr 7:12).<\/li>\n<li>3. One of the Benjamite Shaharaim’s three wives (1 Chr 8:8-11).<\/li>","content_en":"<h3>HUSHIM<\/h3>\n<li>1. Dan’s son (Gn 46:23), alternately called Shuham in Numbers 26:42, where he is mentioned as the founder of the Shuhamite family.<\/li>\n<li>2. Benjamite descendant of Aher (1 Chr 7:12).<\/li>\n<li>3. One of the Benjamite Shaharaim’s three wives (1 Chr 8:8-11).<\/li>","summary_ro":"HUSHIM 1. Dan’s son (Gn 46:23), alternately called Shuham in Numbers 26:42, where he is mentioned as the founder of the Shuhamite family. 2. Benjamite descendant of Aher (1 Chr 7:12). 3. One of the Benjamite Shaharaim’s three wives (1 Chr 8:8-11).","summary_en":"HUSHIM 1. Dan’s son (Gn 46:23), alternately called Shuham in Numbers 26:42, where he is mentioned as the founder of the Shuhamite family. 2. Benjamite descendant of Aher (1 Chr 7:12). 3. One of the Benjamite Shaharaim’s three wives (1 Chr 8:8-11).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":14870,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Guni","title_en":"Guni","content_ro":"<h3>GUNI<\/h3>\n<li>1. Naphtali’s son and the grandson of Jacob (Gn 46:24; 1 Chr 7:13).<\/li>\n<li>2. Abdiel’s father from Gad’s tribe (1 Chr 5:15).<\/li>","content_en":"<h3>GUNI<\/h3>\n<li>1. Naphtali’s son and the grandson of Jacob (Gn 46:24; 1 Chr 7:13).<\/li>\n<li>2. Abdiel’s father from Gad’s tribe (1 Chr 5:15).<\/li>","summary_ro":"GUNI 1. Naphtali’s son and the grandson of Jacob (Gn 46:24; 1 Chr 7:13). 2. Abdiel’s father from Gad’s tribe (1 Chr 5:15).","summary_en":"GUNI 1. Naphtali’s son and the grandson of Jacob (Gn 46:24; 1 Chr 7:13). 2. Abdiel’s father from Gad’s tribe (1 Chr 5:15).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18332,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jahzeelite Jahzeel","title_en":"Jahzeelite Jahzeel","content_ro":"<h3>JAHZEEL, JAHZEELITE<\/h3>\n<p>Naphtali’s son (Gn 46:24; 1 Chr 7:13) and founder of the Jahzeelite family (Nm 26:48).<\/p>","content_en":"<h3>JAHZEEL, JAHZEELITE<\/h3>\n<p>Naphtali’s son (Gn 46:24; 1 Chr 7:13) and founder of the Jahzeelite family (Nm 26:48).<\/p>","summary_ro":"JAHZEEL, JAHZEELITE Naphtali’s son (Gn 46:24; 1 Chr 7:13) and founder of the Jahzeelite family (Nm 26:48).","summary_en":"JAHZEEL, JAHZEELITE Naphtali’s son (Gn 46:24; 1 Chr 7:13) and founder of the Jahzeelite family (Nm 26:48).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19834,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jezer","title_en":"Jezer","content_ro":"<h3>JEZER<\/h3>\n<p>Naphtali’s third son and the founder of the family of Jezerites (Gn 46:24; Nm 26:49; 1 Chr 7:13).<\/p>","content_en":"<h3>JEZER<\/h3>\n<p>Naphtali’s third son and the founder of the family of Jezerites (Gn 46:24; Nm 26:49; 1 Chr 7:13).<\/p>","summary_ro":"JEZER Naphtali’s third son and the founder of the family of Jezerites (Gn 46:24; Nm 26:49; 1 Chr 7:13).","summary_en":"JEZER Naphtali’s third son and the founder of the family of Jezerites (Gn 46:24; Nm 26:49; 1 Chr 7:13).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26958,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naphtali (Person)","title_en":"Naphtali (Person)","content_ro":"<h3>NAPHTALI (P<span>erson<\/span>)<\/h3>\n<p>One of Jacob’s 12 sons (Gn 35:25; 1 Chr 2:2). He was the second of two sons borne to Jacob by Bilhah, Rachel’s maid. Overjoyed with giving Jacob another son, Rachel named the boy Naphtali, meaning “my wrestling,” for her conflict with Leah—“with mighty wrestlings I have wrestled with my sister, and have prevailed” (Gn 30:8, <span>rsv<\/span>). Naphtali eventually moved his family with Jacob to Egypt (Gn 46:24; Ex 1:4). He fathered four sons (Nm 26:50; 1 Chr 7:13) and founded one of the 12 tribes of Israel (Nm 1:43).<\/p>\n<p><em>See also<\/em> Naphtali, Tribe of.<\/p>","content_en":"<h3>NAPHTALI (P<span>erson<\/span>)<\/h3>\n<p>One of Jacob’s 12 sons (Gn 35:25; 1 Chr 2:2). He was the second of two sons borne to Jacob by Bilhah, Rachel’s maid. Overjoyed with giving Jacob another son, Rachel named the boy Naphtali, meaning “my wrestling,” for her conflict with Leah—“with mighty wrestlings I have wrestled with my sister, and have prevailed” (Gn 30:8, <span>rsv<\/span>). Naphtali eventually moved his family with Jacob to Egypt (Gn 46:24; Ex 1:4). He fathered four sons (Nm 26:50; 1 Chr 7:13) and founded one of the 12 tribes of Israel (Nm 1:43).<\/p>\n<p><em>See also<\/em> Naphtali, Tribe of.<\/p>","summary_ro":"NAPHTALI (Person) One of Jacob’s 12 sons (Gn 35:25; 1 Chr 2:2). He was the second of two sons borne to Jacob by Bilhah, Rachel’s maid. Overjoyed with giving Jacob another son, Rachel named the boy Naphtali, meaning “my wrestling,” for her conflict with Leah—“with mighty wrestlings I have wrestled with my sister, and have prevailed” (Gn 30:8, rsv). Naphtali eventually moved his family with Jacob to Egypt (Gn 46:24; Ex 1:4). He fathered four sons (Nm 26:50; 1 Chr 7:13) and founded one of the 12...","summary_en":"NAPHTALI (Person) One of Jacob’s 12 sons (Gn 35:25; 1 Chr 2:2). He was the second of two sons borne to Jacob by Bilhah, Rachel’s maid. Overjoyed with giving Jacob another son, Rachel named the boy Naphtali, meaning “my wrestling,” for her conflict with Leah—“with mighty wrestlings I have wrestled with my sister, and have prevailed” (Gn 30:8, rsv). Naphtali eventually moved his family with Jacob to Egypt (Gn 46:24; Ex 1:4). He fathered four sons (Nm 26:50; 1 Chr 7:13) and founded one of the 12...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35059,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shillemite Shillem","title_en":"Shillemite Shillem","content_ro":"<h3>SHILLEM, SHILLEMITE<\/h3>\n<p>Fourth son of Naphtali (Gn 46:24), and father of the Shillemites (Nm 26:49); alternately called Shallum in 1 Chronicles 7:13.<\/p>","content_en":"<h3>SHILLEM, SHILLEMITE<\/h3>\n<p>Fourth son of Naphtali (Gn 46:24), and father of the Shillemites (Nm 26:49); alternately called Shallum in 1 Chronicles 7:13.<\/p>","summary_ro":"SHILLEM, SHILLEMITE Fourth son of Naphtali (Gn 46:24), and father of the Shillemites (Nm 26:49); alternately called Shallum in 1 Chronicles 7:13.","summary_en":"SHILLEM, SHILLEMITE Fourth son of Naphtali (Gn 46:24), and father of the Shillemites (Nm 26:49); alternately called Shallum in 1 Chronicles 7:13.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":4933,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bilhah (Person)","title_en":"Bilhah (Person)","content_ro":"<h3>BILHAH (P<span>erson<\/span>)<\/h3>\n<p>Servant given by Laban to his daughter Rachel when she married Jacob (Gn 29:29). Realizing her own childlessness, Rachel gave Bilhah to her husband as a concubine and accepted their two sons as her own, naming them Dan and Naphtali (30:3-8; 35:25; 46:25). Archaeological investigation has confirmed the custom of a barren wife’s providing a concubine to guarantee children to her husband. Such an arrangement is mentioned in marriage contract documents dug up at Nuzi and dated from about the same time as the Genesis 29 events. Jacob’s son Reuben was later guilty of incest with Bilhah (35:22).<\/p>","content_en":"<h3>BILHAH (P<span>erson<\/span>)<\/h3>\n<p>Servant given by Laban to his daughter Rachel when she married Jacob (Gn 29:29). Realizing her own childlessness, Rachel gave Bilhah to her husband as a concubine and accepted their two sons as her own, naming them Dan and Naphtali (30:3-8; 35:25; 46:25). Archaeological investigation has confirmed the custom of a barren wife’s providing a concubine to guarantee children to her husband. Such an arrangement is mentioned in marriage contract documents dug up at Nuzi and dated from about the same time as the Genesis 29 events. Jacob’s son Reuben was later guilty of incest with Bilhah (35:22).<\/p>","summary_ro":"BILHAH (Person) Servant given by Laban to his daughter Rachel when she married Jacob (Gn 29:29). Realizing her own childlessness, Rachel gave Bilhah to her husband as a concubine and accepted their two sons as her own, naming them Dan and Naphtali (30:3-8; 35:25; 46:25). Archaeological investigation has confirmed the custom of a barren wife’s providing a concubine to guarantee children to her husband. Such an arrangement is mentioned in marriage contract documents dug up at Nuzi and dated fro...","summary_en":"BILHAH (Person) Servant given by Laban to his daughter Rachel when she married Jacob (Gn 29:29). Realizing her own childlessness, Rachel gave Bilhah to her husband as a concubine and accepted their two sons as her own, naming them Dan and Naphtali (30:3-8; 35:25; 46:25). Archaeological investigation has confirmed the custom of a barren wife’s providing a concubine to guarantee children to her husband. Such an arrangement is mentioned in marriage contract documents dug up at Nuzi and dated fro...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":16901,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Household","title_en":"Household","content_ro":"<h3>HOUSEHOLD<\/h3>\n<p>Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a sign of the covenant (Gn 17:23). In the NT era, some entire households were baptized (Acts 11:14).<\/p>\n<p><em>See also<\/em> Family Life and Relations.<\/p>","content_en":"<h3>HOUSEHOLD<\/h3>\n<p>Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a sign of the covenant (Gn 17:23). In the NT era, some entire households were baptized (Acts 11:14).<\/p>\n<p><em>See also<\/em> Family Life and Relations.<\/p>","summary_ro":"HOUSEHOLD Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a s...","summary_en":"HOUSEHOLD Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a s...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23372,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Loins","title_en":"Loins","content_ro":"<h3>LOINS<\/h3>\n<p>Region of the body from the chest to the lower part of the hip; an expression in the <span>kjv<\/span> (“out of his loins”) for that part of the body that involved procreation (Gn 35:11; 46:26; Ex 1:5; 1 Kgs 8:19). In most instances, the word describes physical features, although occasionally emotion, power, or strength is meant (see Na 2:1). As was the custom of the Hebrews and other Near Eastern peoples, a man would tie up his clothes around the loins before traveling a long distance on foot (Ex 12:11; 1 Kgs 18:46; 2 Kgs 9:1). In the NT girded loins signified that a man was ready for service or heavy battle (Lk 12:35). Metaphorically, girding the loins is a symbolic way of saying that one is standing firm and\/or exercising self-control (Eph 6:14; 1 Pt 1:13, <span>kjv<\/span>).<\/p>","content_en":"<h3>LOINS<\/h3>\n<p>Region of the body from the chest to the lower part of the hip; an expression in the <span>kjv<\/span> (“out of his loins”) for that part of the body that involved procreation (Gn 35:11; 46:26; Ex 1:5; 1 Kgs 8:19). In most instances, the word describes physical features, although occasionally emotion, power, or strength is meant (see Na 2:1). As was the custom of the Hebrews and other Near Eastern peoples, a man would tie up his clothes around the loins before traveling a long distance on foot (Ex 12:11; 1 Kgs 18:46; 2 Kgs 9:1). In the NT girded loins signified that a man was ready for service or heavy battle (Lk 12:35). Metaphorically, girding the loins is a symbolic way of saying that one is standing firm and\/or exercising self-control (Eph 6:14; 1 Pt 1:13, <span>kjv<\/span>).<\/p>","summary_ro":"LOINS Region of the body from the chest to the lower part of the hip; an expression in the kjv (“out of his loins”) for that part of the body that involved procreation (Gn 35:11; 46:26; Ex 1:5; 1 Kgs 8:19). In most instances, the word describes physical features, although occasionally emotion, power, or strength is meant (see Na 2:1). As was the custom of the Hebrews and other Near Eastern peoples, a man would tie up his clothes around the loins before traveling a long distance on foot (Ex 12...","summary_en":"LOINS Region of the body from the chest to the lower part of the hip; an expression in the kjv (“out of his loins”) for that part of the body that involved procreation (Gn 35:11; 46:26; Ex 1:5; 1 Kgs 8:19). In most instances, the word describes physical features, although occasionally emotion, power, or strength is meant (see Na 2:1). As was the custom of the Hebrews and other Near Eastern peoples, a man would tie up his clothes around the loins before traveling a long distance on foot (Ex 12...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32692,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Remnant","title_en":"Remnant","content_ro":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","content_en":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","summary_ro":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","summary_en":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:26","title_en":"Study Note: Geneza 46:26","content_ro":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","content_en":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","summary_ro":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","summary_en":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:26","title_en":"Study Note: Geneza 46:26","content_ro":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","content_en":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","summary_ro":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","summary_en":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:26","title_en":"Study Note: Geneza 46:26","content_ro":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","content_en":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","summary_ro":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","summary_en":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:26","title_en":"Study Note: Geneza 46:26","content_ro":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","content_en":"<p><strong>46:26<\/strong> <em>The total number . . . was sixty-six:<\/em> This is the number of those who traveled with Jacob to Egypt, excluding <em>his sons’ wives,<\/em> the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.<\/p>","summary_ro":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","summary_en":"46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":43533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:27","title_en":"Study Note: Geneza 46:27","content_ro":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","content_en":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","summary_ro":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","summary_en":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:27","title_en":"Study Note: Geneza 46:27","content_ro":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","content_en":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","summary_ro":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","summary_en":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:27","title_en":"Study Note: Geneza 46:27","content_ro":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","content_en":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","summary_ro":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","summary_en":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:27","title_en":"Study Note: Geneza 46:27","content_ro":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","content_en":"<p><strong>46:27<\/strong> The total <em>seventy<\/em> includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).<\/p>","summary_ro":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","summary_en":"46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":40777,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40872,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68403,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68498,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96029,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96124,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123655,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123750,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13600,"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":18260,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>JACOB<\/h3>\n<li>1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf. Hos 12:3), with the derived meaning “to supplant, deceive, attack from the rear.”<\/li>\n<p>Personal History<\/p>\n<p>Esau and Jacob were very different from each other. Esau was an outdoorsman, the favorite of his father, while Jacob stayed around the tents and was loved by his mother.<\/p>\n<p>One day when Jacob was preparing red pottage, Esau came in famished and asked Jacob for some food. Jacob offered to sell Esau some stew in exchange for his birthright as firstborn, and Esau agreed, thus repudiating his birthright (cf. Heb 12:16). The significance of this episode of the red pottage is demonstrated by its association with Esau’s second name, Edom (“red”) (Gn 25:30).<\/p>\n<p>Isaac became old and blind. One day he asked Esau to take his weapons and get some wild game, of which Isaac was very fond (Gn 27:6-7; cf 25:28), so that he could eat and then confer his blessing upon Esau. Rebekah overheard this, so she called Jacob and told him to go to the flock and select two good kids. She would prepare a dish that would pass for the game while Esau was out hunting. Jacob feared that Isaac would detect the deception, for Esau was very hairy, but Rebekah had everything planned. She placed the skins of the kids on Jacob’s hands and neck to give the impression of hairiness (27:16) and clothed him in Esau’s best garments, which had the smell of the outdoors on them. Although Isaac recognized the voice of Jacob, his other senses failed him, and he was deceived by the feel of the skins and the smell of the garments. He proceeded to give the blessing to Jacob (vv 27-29).<\/p>\n<p>No sooner had Jacob left than Esau arrived with the game he had cooked. Jacob’s ruse was discovered, but the deed could not be undone (Gn 27:33), for, as the Nuzi tablets show, an oral blessing had legal validity and could not be revoked. Esau was heartbroken (cf. Heb 12:17). Isaac gave him a blessing inferior to the one given to Jacob (Gn 27:39-40).<\/p>\n<p>The animosity between the brothers deepened, and Esau plotted to kill Jacob after the death of their father. Rebekah learned of this, so she instructed Jacob to flee to her brother Laban in Haran (Gn 27:42-45). Esau’s Hittite wives, meanwhile, had been making life miserable for Rebekah; she complained to Isaac, who called Jacob and sent him to Laban to marry one of his uncle’s daughters (27:46–28:4).<\/p>\n<p>Jacob set out for Haran. Using a stone for a pillow, he dreamed one night of a ladder reaching up to heaven, with the angels of God ascending and descending on it. God spoke to Jacob and gave to him the promise he had given to Abraham and Isaac concerning the land and descendants. The next morning Jacob took his stone pillow and set it up as a pillar, anointing it with oil. He named the place Bethel (“house of God”) and made a vow that if the Lord would be with him and provide for him, he would give a tithe to the Lord (Gn 28:10-22).<\/p>\n<p>When Jacob reached the area of Haran, he met shepherds who knew Laban. Rachel, Laban’s younger daughter, arrived with her father’s flock, and Jacob rolled the large stone from the mouth of the well and watered the sheep for her (Gn 29:1-10). When Rachel learned that Jacob was from their own family, she ran to tell her father, who greeted Jacob warmly. After staying with them for a month, Jacob was hired to tend Laban’s flocks. When wages were discussed, Jacob proposed to work seven years to earn Rachel as his wife (vv 15-20).<\/p>\n<p>At the end of seven years Jacob was set to claim his wages, but on the night of the wedding feast, Laban gave his older daughter, Leah, to Jacob; Jacob did not discover the substitution until morning. He felt cheated and protested to Laban, but Laban insisted that according to custom the older daughter must marry first and proposed that Jacob work another seven years for Rachel. Jacob agreed to this and put in his time (Gn 29:21-30).<\/p>\n<p>Genesis 29 and 30 relate the births of most of Jacob’s children. Leah bore Jacob four sons: Reuben, Simeon, Levi, and Judah (Gn 29:31-35). She named her first son Reuben (“see, a son”) since she felt that her husband would love her because she bore a son. Simeon is derived from the root “hear,” since Leah thought that God had given her this son because he had heard that she was hated. Levi is related to the verb “join,” for Leah thought that her husband would be joined to her because of this third son. Judah means “praise,” for she praised the Lord at the birth of her fourth son.<\/p>\n<p>Rachel had not conceived any children, so she gave her maid Bilhah to Jacob. She bore him Dan and Naphtali (Gn 30:1-8). Rachel named the first son Dan (“he judged”) because God had judged, that is, vindicated her. Naphtali means “my struggle, my wrestling,” for Rachel said she had wrestled with and overcome her sister.<\/p>\n<p>Thereupon Leah gave her maid Zilpah to Jacob as a wife; she brought forth Gad and Asher (Gn 30:11). Gad means “fortune”; Leah said, “Good fortune,” when he was born. Asher (“happy”) was so named because Leah said, “Now the women will call me happy.”<\/p>\n<p>Reuben found some mandrakes in the field, and Leah traded them to Rachel for Jacob’s services. Leah then bore sons five and six, Issachar and Zebulun, followed by a daughter, whom she named Dinah (Gn 30:14-21). Issachar perhaps means “reward,” for Leah said that God had rewarded her for giving her maidservant to her husband. Zebulun probably means “honor”; Leah thought that now her husband would honor her.<\/p>\n<p>At last Rachel herself conceived and bore her first child, a son whom she named Joseph. “Joseph” means “he will add” or “may he add,” for Rachel wanted God to add another son to her.<\/p>\n<p>Jacob wanted to leave and go back to Canaan, but Laban wanted him to stay, for through divination he had learned that the Lord had blessed him because of Jacob (Gn 30:27). They discussed the matter of wages, and Jacob proposed that every speckled and spotted sheep and goat and every black lamb become his (vv 32-33). Laban agreed to this, but he quickly removed all the animals marked in that fashion and put them under the care of his sons, some three days’ distance from the rest of the flocks (vv 35-36).<\/p>\n<p>Jacob also contrived to gain an advantage; he tried to influence the genetics of the animals by putting speckled and streaked wooden rods by the water troughs when the best animals were breeding. The Lord blessed Jacob and he became rich in flocks and herds (Gn 30:37-43).<\/p>\n<p>The sons of Laban became very bitter toward Jacob, and Laban’s attitude toward him changed also. Jacob noticed this, and now the Lord spoke to Jacob and told him to return to Canaan (Gn 31:3-16). Jacob held a family council with his two wives and told them how God had blessed him, even though their father had cheated him and had changed his wages ten times. Jacob organized his caravan while Laban was away shearing sheep. Rachel stole her father’s household gods, for their possession would make the holder heir to Laban’s estate (see Nuzi Tablets). The party took off, crossed the Euphrates, and headed for Gilead. Laban and his relatives pursued them, but God spoke to Laban in a dream, warning him not to say anything to Jacob.<\/p>\n<p>When Laban caught up with Jacob, he upbraided him for sneaking away and inquired about his household gods. Jacob did not know what Rachel had done, so he said that the one found with the gods should be put to death (Gn 31:32). Rachel had hidden them in a camel saddle and was sitting on the saddle when her father searched the tent. Laban did not find the idols. After this, Jacob became angry and complained that he had served Laban for 20 years and that Laban had reduced his wages ten times.<\/p>\n<p>Laban suggested a covenant of peace, so the two men gathered stones to make a monument and called it “heap of witness.” Early the next morning Laban said his farewells and returned home.<\/p>\n<p>As Jacob and his household journeyed on, he was met by the angels of God (“God’s camp,” Gn 32:2), so he named that place Mahanaim, “the two camps.” Jacob sent messengers ahead to inform Esau of his return. They came back with the news that Esau was approaching with 400 men. Jacob was afraid and sought the Lord’s protection. To win Esau’s favor, Jacob sent ahead gifts of animals, and that night he sent his family and possessions across the ford of the Jabbok River. Jacob was left alone, and “a man” wrestled with him throughout the night. Toward dawn the man touched Jacob’s thigh, and his hip was dislocated, but Jacob would not give up until the “man” blessed him. Here the Lord changed Jacob’s name to Israel (“he strives with God”), and Jacob named the place Peniel (“face of God”) because he had seen God face to face and lived (Gn 32:30).<\/p>\n<p>Esau was getting near, so Jacob arranged his family and went forward, bowing low before his brother. But Esau was gracious and forgiving and the meeting was a happy one (Gn 33:4). Esau was surprised at Jacob’s large family and property and made every gesture of friendship. Esau returned to Seir, and Jacob moved on to Shechem, where he bought a piece of land from Hamor, the father of Shechem. Jacob built an altar there and named it El-Elohe-Israel, “God, the God of Israel” (v 20).<\/p>\n<p>Acting on the Lord’s instructions, Jacob moved to Bethel and expelled the foreign gods from his household. At Luz (Bethel) the Lord again met him and reaffirmed his new name, renewing his promise of land and descendants (Gn 35:9-15). As they journeyed south, Rachel died while giving birth to her second son (vv 16-20). She named him Ben-oni (“son of my sorrow”), but Jacob changed his name to Benjamin (“son of the right hand”). Jacob went on to Hebron and found that Isaac was still living. Isaac died at age 180 and was buried by Esau and Jacob.<\/p>\n<p>Although the story of Jacob continues in the book of Genesis, the central figure of chapters 37–50 is Joseph, Jacob’s favorite son, the firstborn of Rachel. Jacob showed this favoritism so openly that the other sons became jealous of Joseph. They plotted to kill Joseph but instead sold him to a caravan of traders on their way to Egypt (Gn 37:9-28). They took Joseph’s coat, dipped it into the blood of a goat, and took it to their father, telling him that they had found the robe. Jacob recognized the coat he had given his son and concluded that he was dead. Jacob was heartbroken and would not be comforted.<\/p>\n<p>When a famine hit Canaan, Jacob sent his sons to Egypt to buy grain (Gn 42:1-5), keeping Benjamin at home. When the brothers returned to Canaan, they reported to Jacob that the governor (who was really Joseph) had kept Simeon as a hostage and demanded that they bring Benjamin with them when they came again for grain. The famine continued, and Jacob again sent his sons to Egypt for grain. Very reluctantly, he permitted Benjamin to go with them, also sending a gift for the Egyptian governor (43:11-14).<\/p>\n<p>The next news Jacob received was that Joseph was alive in Egypt and wanted his father and all his family to join him (Gn 45:21-28). Jacob went first to Beersheba and made offerings to the Lord. The Lord spoke to Jacob, telling him to go down to Egypt and confirming once more the promises he had previously made. Jacob and his descendants who were in Egypt numbered 70, including the two sons of Joseph.<\/p>\n<p>When Jacob reached Goshen, Joseph came to meet him, and there was a joyous reunion (Gn 46:28-30). Joseph reported the arrival of his father and brothers to the pharaoh (47:1) and took five of the brothers and his father to meet the ruler. Israel settled in the area of Goshen and prospered there. Jacob spent 17 years in Egypt and reached the age of 147.<\/p>\n<p>When Jacob sensed his death was near, he called Joseph and made him swear that he would bury him with his forebears in Canaan. Joseph took his two sons, Manasseh and Ephraim, to his father for the patriarchal blessing. He presented the boys so that Manasseh, the firstborn, would be on Jacob’s right and Ephraim on his left. Jacob, however crossed his hands and gave the younger son the greater blessing (48:13-20). Jacob prophesied that his people would return to Canaan, and he gave Joseph a double portion of the land. Then Jacob called for all his sons and gave to each of them a blessing (49:1-28). Judah received the place of preeminence, and it is he who appears in the genealogies of Jesus (vv 8-12). The blessing of Joseph shows the mark of special favor (vv 22-26). Jacob also charged his sons to bury him in the cave of Machpelah near Hebron, then he drew his feet up on the bed and died.<\/p>\n<p>Joseph summoned the physicians to embalm his father according to Egyptian practice; there were 40 days for embalming and 70 days for the period of mourning (Gn 50:1-3). Arrangements were made to go to Canaan to bury Jacob as Joseph had promised, and a large funeral procession, including many Egyptian officials as well as the family of Jacob, went up from Egypt. The company mourned for seven days at the threshing floor of Atad; then the sons of Jacob buried him in the cave of Machpelah as he had requested. The entire group returned to Egypt, and Joseph assured his brothers that he had no intention of avenging the wrong they had done him. God had meant the whole episode for good (vv 15-21).<\/p>\n<p>Jacob as the Nation Israel<\/p>\n<p>God made the same promises concerning the land and the nation to Abraham, Isaac, and Jacob, but it is by Jacob’s God-given name, Israel, that the nation is known.<\/p>\n<p>The name Jacob is used for the nation about 100 times (e.g., Nm 24:5, 19; Dt 32:9; Ps 59:13). It is often found as a parallel to Israel (e.g., Nm 23:7; Dt 33:10; Is 14:1). “Jacob” is also used specifically of the northern kingdom of Israel (Am 7:2, 5). In Isaiah 41:21 “the King of Jacob” refers to God himself.<\/p>\n<p><em>See also<\/em> Genesis, Book of; Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Father of Joseph, the husband of Mary and earthly father of Jesus according to Matthew’s genealogy (Mt 1:16). Luke, however, names Heli as Joseph’s father (Lk 3:24). <em>See<\/em> Genealogy of Jesus Christ (The Relationship between the Two Records).<\/li>","content_en":"<h3>JACOB<\/h3>\n<li>1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf. Hos 12:3), with the derived meaning “to supplant, deceive, attack from the rear.”<\/li>\n<p>Personal History<\/p>\n<p>Esau and Jacob were very different from each other. Esau was an outdoorsman, the favorite of his father, while Jacob stayed around the tents and was loved by his mother.<\/p>\n<p>One day when Jacob was preparing red pottage, Esau came in famished and asked Jacob for some food. Jacob offered to sell Esau some stew in exchange for his birthright as firstborn, and Esau agreed, thus repudiating his birthright (cf. Heb 12:16). The significance of this episode of the red pottage is demonstrated by its association with Esau’s second name, Edom (“red”) (Gn 25:30).<\/p>\n<p>Isaac became old and blind. One day he asked Esau to take his weapons and get some wild game, of which Isaac was very fond (Gn 27:6-7; cf 25:28), so that he could eat and then confer his blessing upon Esau. Rebekah overheard this, so she called Jacob and told him to go to the flock and select two good kids. She would prepare a dish that would pass for the game while Esau was out hunting. Jacob feared that Isaac would detect the deception, for Esau was very hairy, but Rebekah had everything planned. She placed the skins of the kids on Jacob’s hands and neck to give the impression of hairiness (27:16) and clothed him in Esau’s best garments, which had the smell of the outdoors on them. Although Isaac recognized the voice of Jacob, his other senses failed him, and he was deceived by the feel of the skins and the smell of the garments. He proceeded to give the blessing to Jacob (vv 27-29).<\/p>\n<p>No sooner had Jacob left than Esau arrived with the game he had cooked. Jacob’s ruse was discovered, but the deed could not be undone (Gn 27:33), for, as the Nuzi tablets show, an oral blessing had legal validity and could not be revoked. Esau was heartbroken (cf. Heb 12:17). Isaac gave him a blessing inferior to the one given to Jacob (Gn 27:39-40).<\/p>\n<p>The animosity between the brothers deepened, and Esau plotted to kill Jacob after the death of their father. Rebekah learned of this, so she instructed Jacob to flee to her brother Laban in Haran (Gn 27:42-45). Esau’s Hittite wives, meanwhile, had been making life miserable for Rebekah; she complained to Isaac, who called Jacob and sent him to Laban to marry one of his uncle’s daughters (27:46–28:4).<\/p>\n<p>Jacob set out for Haran. Using a stone for a pillow, he dreamed one night of a ladder reaching up to heaven, with the angels of God ascending and descending on it. God spoke to Jacob and gave to him the promise he had given to Abraham and Isaac concerning the land and descendants. The next morning Jacob took his stone pillow and set it up as a pillar, anointing it with oil. He named the place Bethel (“house of God”) and made a vow that if the Lord would be with him and provide for him, he would give a tithe to the Lord (Gn 28:10-22).<\/p>\n<p>When Jacob reached the area of Haran, he met shepherds who knew Laban. Rachel, Laban’s younger daughter, arrived with her father’s flock, and Jacob rolled the large stone from the mouth of the well and watered the sheep for her (Gn 29:1-10). When Rachel learned that Jacob was from their own family, she ran to tell her father, who greeted Jacob warmly. After staying with them for a month, Jacob was hired to tend Laban’s flocks. When wages were discussed, Jacob proposed to work seven years to earn Rachel as his wife (vv 15-20).<\/p>\n<p>At the end of seven years Jacob was set to claim his wages, but on the night of the wedding feast, Laban gave his older daughter, Leah, to Jacob; Jacob did not discover the substitution until morning. He felt cheated and protested to Laban, but Laban insisted that according to custom the older daughter must marry first and proposed that Jacob work another seven years for Rachel. Jacob agreed to this and put in his time (Gn 29:21-30).<\/p>\n<p>Genesis 29 and 30 relate the births of most of Jacob’s children. Leah bore Jacob four sons: Reuben, Simeon, Levi, and Judah (Gn 29:31-35). She named her first son Reuben (“see, a son”) since she felt that her husband would love her because she bore a son. Simeon is derived from the root “hear,” since Leah thought that God had given her this son because he had heard that she was hated. Levi is related to the verb “join,” for Leah thought that her husband would be joined to her because of this third son. Judah means “praise,” for she praised the Lord at the birth of her fourth son.<\/p>\n<p>Rachel had not conceived any children, so she gave her maid Bilhah to Jacob. She bore him Dan and Naphtali (Gn 30:1-8). Rachel named the first son Dan (“he judged”) because God had judged, that is, vindicated her. Naphtali means “my struggle, my wrestling,” for Rachel said she had wrestled with and overcome her sister.<\/p>\n<p>Thereupon Leah gave her maid Zilpah to Jacob as a wife; she brought forth Gad and Asher (Gn 30:11). Gad means “fortune”; Leah said, “Good fortune,” when he was born. Asher (“happy”) was so named because Leah said, “Now the women will call me happy.”<\/p>\n<p>Reuben found some mandrakes in the field, and Leah traded them to Rachel for Jacob’s services. Leah then bore sons five and six, Issachar and Zebulun, followed by a daughter, whom she named Dinah (Gn 30:14-21). Issachar perhaps means “reward,” for Leah said that God had rewarded her for giving her maidservant to her husband. Zebulun probably means “honor”; Leah thought that now her husband would honor her.<\/p>\n<p>At last Rachel herself conceived and bore her first child, a son whom she named Joseph. “Joseph” means “he will add” or “may he add,” for Rachel wanted God to add another son to her.<\/p>\n<p>Jacob wanted to leave and go back to Canaan, but Laban wanted him to stay, for through divination he had learned that the Lord had blessed him because of Jacob (Gn 30:27). They discussed the matter of wages, and Jacob proposed that every speckled and spotted sheep and goat and every black lamb become his (vv 32-33). Laban agreed to this, but he quickly removed all the animals marked in that fashion and put them under the care of his sons, some three days’ distance from the rest of the flocks (vv 35-36).<\/p>\n<p>Jacob also contrived to gain an advantage; he tried to influence the genetics of the animals by putting speckled and streaked wooden rods by the water troughs when the best animals were breeding. The Lord blessed Jacob and he became rich in flocks and herds (Gn 30:37-43).<\/p>\n<p>The sons of Laban became very bitter toward Jacob, and Laban’s attitude toward him changed also. Jacob noticed this, and now the Lord spoke to Jacob and told him to return to Canaan (Gn 31:3-16). Jacob held a family council with his two wives and told them how God had blessed him, even though their father had cheated him and had changed his wages ten times. Jacob organized his caravan while Laban was away shearing sheep. Rachel stole her father’s household gods, for their possession would make the holder heir to Laban’s estate (see Nuzi Tablets). The party took off, crossed the Euphrates, and headed for Gilead. Laban and his relatives pursued them, but God spoke to Laban in a dream, warning him not to say anything to Jacob.<\/p>\n<p>When Laban caught up with Jacob, he upbraided him for sneaking away and inquired about his household gods. Jacob did not know what Rachel had done, so he said that the one found with the gods should be put to death (Gn 31:32). Rachel had hidden them in a camel saddle and was sitting on the saddle when her father searched the tent. Laban did not find the idols. After this, Jacob became angry and complained that he had served Laban for 20 years and that Laban had reduced his wages ten times.<\/p>\n<p>Laban suggested a covenant of peace, so the two men gathered stones to make a monument and called it “heap of witness.” Early the next morning Laban said his farewells and returned home.<\/p>\n<p>As Jacob and his household journeyed on, he was met by the angels of God (“God’s camp,” Gn 32:2), so he named that place Mahanaim, “the two camps.” Jacob sent messengers ahead to inform Esau of his return. They came back with the news that Esau was approaching with 400 men. Jacob was afraid and sought the Lord’s protection. To win Esau’s favor, Jacob sent ahead gifts of animals, and that night he sent his family and possessions across the ford of the Jabbok River. Jacob was left alone, and “a man” wrestled with him throughout the night. Toward dawn the man touched Jacob’s thigh, and his hip was dislocated, but Jacob would not give up until the “man” blessed him. Here the Lord changed Jacob’s name to Israel (“he strives with God”), and Jacob named the place Peniel (“face of God”) because he had seen God face to face and lived (Gn 32:30).<\/p>\n<p>Esau was getting near, so Jacob arranged his family and went forward, bowing low before his brother. But Esau was gracious and forgiving and the meeting was a happy one (Gn 33:4). Esau was surprised at Jacob’s large family and property and made every gesture of friendship. Esau returned to Seir, and Jacob moved on to Shechem, where he bought a piece of land from Hamor, the father of Shechem. Jacob built an altar there and named it El-Elohe-Israel, “God, the God of Israel” (v 20).<\/p>\n<p>Acting on the Lord’s instructions, Jacob moved to Bethel and expelled the foreign gods from his household. At Luz (Bethel) the Lord again met him and reaffirmed his new name, renewing his promise of land and descendants (Gn 35:9-15). As they journeyed south, Rachel died while giving birth to her second son (vv 16-20). She named him Ben-oni (“son of my sorrow”), but Jacob changed his name to Benjamin (“son of the right hand”). Jacob went on to Hebron and found that Isaac was still living. Isaac died at age 180 and was buried by Esau and Jacob.<\/p>\n<p>Although the story of Jacob continues in the book of Genesis, the central figure of chapters 37–50 is Joseph, Jacob’s favorite son, the firstborn of Rachel. Jacob showed this favoritism so openly that the other sons became jealous of Joseph. They plotted to kill Joseph but instead sold him to a caravan of traders on their way to Egypt (Gn 37:9-28). They took Joseph’s coat, dipped it into the blood of a goat, and took it to their father, telling him that they had found the robe. Jacob recognized the coat he had given his son and concluded that he was dead. Jacob was heartbroken and would not be comforted.<\/p>\n<p>When a famine hit Canaan, Jacob sent his sons to Egypt to buy grain (Gn 42:1-5), keeping Benjamin at home. When the brothers returned to Canaan, they reported to Jacob that the governor (who was really Joseph) had kept Simeon as a hostage and demanded that they bring Benjamin with them when they came again for grain. The famine continued, and Jacob again sent his sons to Egypt for grain. Very reluctantly, he permitted Benjamin to go with them, also sending a gift for the Egyptian governor (43:11-14).<\/p>\n<p>The next news Jacob received was that Joseph was alive in Egypt and wanted his father and all his family to join him (Gn 45:21-28). Jacob went first to Beersheba and made offerings to the Lord. The Lord spoke to Jacob, telling him to go down to Egypt and confirming once more the promises he had previously made. Jacob and his descendants who were in Egypt numbered 70, including the two sons of Joseph.<\/p>\n<p>When Jacob reached Goshen, Joseph came to meet him, and there was a joyous reunion (Gn 46:28-30). Joseph reported the arrival of his father and brothers to the pharaoh (47:1) and took five of the brothers and his father to meet the ruler. Israel settled in the area of Goshen and prospered there. Jacob spent 17 years in Egypt and reached the age of 147.<\/p>\n<p>When Jacob sensed his death was near, he called Joseph and made him swear that he would bury him with his forebears in Canaan. Joseph took his two sons, Manasseh and Ephraim, to his father for the patriarchal blessing. He presented the boys so that Manasseh, the firstborn, would be on Jacob’s right and Ephraim on his left. Jacob, however crossed his hands and gave the younger son the greater blessing (48:13-20). Jacob prophesied that his people would return to Canaan, and he gave Joseph a double portion of the land. Then Jacob called for all his sons and gave to each of them a blessing (49:1-28). Judah received the place of preeminence, and it is he who appears in the genealogies of Jesus (vv 8-12). The blessing of Joseph shows the mark of special favor (vv 22-26). Jacob also charged his sons to bury him in the cave of Machpelah near Hebron, then he drew his feet up on the bed and died.<\/p>\n<p>Joseph summoned the physicians to embalm his father according to Egyptian practice; there were 40 days for embalming and 70 days for the period of mourning (Gn 50:1-3). Arrangements were made to go to Canaan to bury Jacob as Joseph had promised, and a large funeral procession, including many Egyptian officials as well as the family of Jacob, went up from Egypt. The company mourned for seven days at the threshing floor of Atad; then the sons of Jacob buried him in the cave of Machpelah as he had requested. The entire group returned to Egypt, and Joseph assured his brothers that he had no intention of avenging the wrong they had done him. God had meant the whole episode for good (vv 15-21).<\/p>\n<p>Jacob as the Nation Israel<\/p>\n<p>God made the same promises concerning the land and the nation to Abraham, Isaac, and Jacob, but it is by Jacob’s God-given name, Israel, that the nation is known.<\/p>\n<p>The name Jacob is used for the nation about 100 times (e.g., Nm 24:5, 19; Dt 32:9; Ps 59:13). It is often found as a parallel to Israel (e.g., Nm 23:7; Dt 33:10; Is 14:1). “Jacob” is also used specifically of the northern kingdom of Israel (Am 7:2, 5). In Isaiah 41:21 “the King of Jacob” refers to God himself.<\/p>\n<p><em>See also<\/em> Genesis, Book of; Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Father of Joseph, the husband of Mary and earthly father of Jesus according to Matthew’s genealogy (Mt 1:16). Luke, however, names Heli as Joseph’s father (Lk 3:24). <em>See<\/em> Genealogy of Jesus Christ (The Relationship between the Two Records).<\/li>","summary_ro":"JACOB 1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf...","summary_en":"JACOB 1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20557,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","content_en":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","summary_ro":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","summary_en":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:28","title_en":"Study Note: Geneza 46:28","content_ro":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","content_en":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","summary_ro":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","summary_en":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:28","title_en":"Study Note: Geneza 46:28","content_ro":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","content_en":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","summary_ro":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","summary_en":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:28","title_en":"Study Note: Geneza 46:28","content_ro":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","content_en":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","summary_ro":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","summary_en":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:28","title_en":"Study Note: Geneza 46:28","content_ro":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","content_en":"<p><strong>46:28-34<\/strong> Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.<\/p>","summary_ro":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","summary_en":"46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":43535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:29","title_en":"Study Note: Geneza 46:29","content_ro":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","content_en":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","summary_ro":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","summary_en":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:29","title_en":"Study Note: Geneza 46:29","content_ro":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","content_en":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","summary_ro":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","summary_en":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:29","title_en":"Study Note: Geneza 46:29","content_ro":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","content_en":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","summary_ro":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","summary_en":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:29","title_en":"Study Note: Geneza 46:29","content_ro":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","content_en":"<p><strong>46:29<\/strong> <em>Joseph . . . embraced his father and wept:<\/em> Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.<\/p>","summary_ro":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","summary_en":"46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":43536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:30","title_en":"Study Note: Geneza 46:30","content_ro":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","content_en":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","summary_ro":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","summary_en":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:30","title_en":"Study Note: Geneza 46:30","content_ro":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","content_en":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","summary_ro":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","summary_en":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:30","title_en":"Study Note: Geneza 46:30","content_ro":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","content_en":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","summary_ro":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","summary_en":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:30","title_en":"Study Note: Geneza 46:30","content_ro":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","content_en":"<p><strong>46:30<\/strong> <em>Jacob<\/em> was satisfied just to see his beloved son <em>alive<\/em>—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.<\/p>","summary_ro":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","summary_en":"46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":62311,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89937,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117563,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145189,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":14490,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Goshen","title_en":"Goshen","content_ro":"<h3>GOSHEN<\/h3>\n<li>1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandry. At one period the princes of Thebes sent their cattle to the Delta for pasture, even though it was controlled by the Hyksos. Sacred cattle were probably pastured there by Egyptians also. (d) It is called “the best of the land” in two different verses (Gn 47:6, 11) and is identified as the “land of Rameses.” (e) It probably had a military outpost on its eastern border and may not have been heavily inhabited by Egyptians.<\/li>\n<p>The name Goshen is not of Egyptian origin but is Semitic and attests to the occupation of the region by Semites before the New Kingdom of Egypt. The Septuagint reads “Gesem of Arabia” instead of “land of Goshen” in Genesis 45:10 and 46:34. Ptolemy the geographer said that Arabia was an Egyptian name for the eastern border of the Nile Delta, and this would account for the terminology of the Septuagint.<\/p>\n<p>Goshen was a region of about 900 square miles (1,448.1 square kilometers), consisting of the two districts. The western half ran from Zoan to Bubastis, a distance of about 35 miles (56.3 kilometers) from north to south. This district was an irrigated plain containing some of the most fertile land in Egypt. It is about 15 miles (24.1 kilometers) wide at the Mediterranean Sea and narrows to about 10 miles (16.1 kilometers) between Zagazig and Tell el-Kebir on the south. The eastern sector contains a large desert area between the Nile Plain and the Suez. As it stretches to the south from Daphnai to the Wadi Tumilat, it increases in width to about 40 miles (64.4 kilometers) from east to west. South of this section more desert area stretches to the Suez on the south and from the Bitter Lakes on the east to Heliopolis on the west. The physical arrangement of Goshen is important in determining the route of the exodus. Given the above description, the Wadi Tumilat would have been the most logical route to the Red Sea for people who were driving flocks and herds. The route would have led from the south side of the field of Zoan near Bubastis, east of the edge of the wilderness and the head of the Bitter Lakes.<\/p>\n<li>2. Area in the territory conquered and occupied by the Israelites under Joshua (Jos 10:41, country of Goshen; Jos 11:16, land of Goshen). It was probably in the hill country of Judah between Hebron and the Negev.<\/li>\n<li>3. Town in the territory of Judah (Jos 15:51). It may have been the central city of the district discussed in #2 above, but this is uncertain.<\/li>","content_en":"<h3>GOSHEN<\/h3>\n<li>1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandry. At one period the princes of Thebes sent their cattle to the Delta for pasture, even though it was controlled by the Hyksos. Sacred cattle were probably pastured there by Egyptians also. (d) It is called “the best of the land” in two different verses (Gn 47:6, 11) and is identified as the “land of Rameses.” (e) It probably had a military outpost on its eastern border and may not have been heavily inhabited by Egyptians.<\/li>\n<p>The name Goshen is not of Egyptian origin but is Semitic and attests to the occupation of the region by Semites before the New Kingdom of Egypt. The Septuagint reads “Gesem of Arabia” instead of “land of Goshen” in Genesis 45:10 and 46:34. Ptolemy the geographer said that Arabia was an Egyptian name for the eastern border of the Nile Delta, and this would account for the terminology of the Septuagint.<\/p>\n<p>Goshen was a region of about 900 square miles (1,448.1 square kilometers), consisting of the two districts. The western half ran from Zoan to Bubastis, a distance of about 35 miles (56.3 kilometers) from north to south. This district was an irrigated plain containing some of the most fertile land in Egypt. It is about 15 miles (24.1 kilometers) wide at the Mediterranean Sea and narrows to about 10 miles (16.1 kilometers) between Zagazig and Tell el-Kebir on the south. The eastern sector contains a large desert area between the Nile Plain and the Suez. As it stretches to the south from Daphnai to the Wadi Tumilat, it increases in width to about 40 miles (64.4 kilometers) from east to west. South of this section more desert area stretches to the Suez on the south and from the Bitter Lakes on the east to Heliopolis on the west. The physical arrangement of Goshen is important in determining the route of the exodus. Given the above description, the Wadi Tumilat would have been the most logical route to the Red Sea for people who were driving flocks and herds. The route would have led from the south side of the field of Zoan near Bubastis, east of the edge of the wilderness and the head of the Bitter Lakes.<\/p>\n<li>2. Area in the territory conquered and occupied by the Israelites under Joshua (Jos 10:41, country of Goshen; Jos 11:16, land of Goshen). It was probably in the hill country of Judah between Hebron and the Negev.<\/li>\n<li>3. Town in the territory of Judah (Jos 15:51). It may have been the central city of the district discussed in #2 above, but this is uncertain.<\/li>","summary_ro":"GOSHEN 1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandr...","summary_en":"GOSHEN 1. Geographical region in Egypt occupied by the Israelites during their sojourn in Egypt from the time of Joseph to the exodus. Genesis 46–47 gives us several pieces of information concerning Goshen: (a) It was a definite part of Egypt. (b) It was the place where Joseph met his father after their years of separation, when Jacob moved his family to Egypt. (c) It was an area good for grazing flocks. Goshen has been associated with Egyptian bull cults and was important for animal husbandr...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:34","title_en":"Study Note: Geneza 46:34","content_ro":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","content_en":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","summary_ro":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","summary_en":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:34","title_en":"Study Note: Geneza 46:34","content_ro":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","content_en":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","summary_ro":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","summary_en":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:34","title_en":"Study Note: Geneza 46:34","content_ro":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","content_en":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","summary_ro":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","summary_en":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 46:34","title_en":"Study Note: Geneza 46:34","content_ro":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","content_en":"<p><strong>46:34<\/strong> In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.<\/p>","summary_ro":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","summary_en":"46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.","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"}}