1
După aceea, au venit şi au spus lui Iosif: ,,Tatăl tău este bolnav.`` Şi Iosif a luat cu el pe cei doi fii ai săi, Manase şi Efraim.
2
Au dat de ştire lui Iacov, şi i-au spus: ,,Iată că fiul tău Iosif vine la tine.`` Şi Israel şi-a adunat puterile, şi s-a aşezat pe pat.
3
Iacov a zis lui Iosif: ,,Dumnezeul Cel Atotputernic mi S-a arătat la Luz, în ţara Canaan, şi m-a binecuvântat.
4
El mi-a zis: ,,Te voi face să creşti, te voi înmulţi, şi voi face din tine o ceată de popoare; voi da ţara aceasta seminţei tale după tine, ca s-o stăpânească pentru totdeauna.
5
Acum, cei doi fii, cari ţi s-au născut în ţara Egiptului, înainte de venirea mea la tine în Egipt, vor fi ai mei; Efraim şi Manase vor fi ai mei, ca şi Ruben şi Simeon.
6
Dar copiii, pe cari i-ai născut după ei, vor fi ai tăi; ei vor purta numele fraţilor lor în partea lor de moştenire.
7
La întoarcerea mea din Padan, Rahela a murit pe drum lângă mine, în ţara Canaan, la o depărtare bunicică de Efrata; şi am îngropat-o acolo, pe drumul care duce la Efrata, sau Betleem.``
8
Israel s-a uitat la fiii lui Iosif, şi a zis: ,,Cine sânt aceştia?``
9
Iosif a răspuns tatălui său: ,,Sânt fiii mei, pe cari mi i-a dat Dumnezeu aici.`` Israel a zis: ,,Apropie-i, te rog, de mine, ca să-i binecuvintez.``
10
Ochii lui Israel erau îngreuiaţi de bătrâneţă, aşa că nu mai putea să vadă. Iosif i-a apropiat de el; şi Israel i-a sărutat, şi i-a îmbrăţişat.
11
Israel a zis lui Iosif: ,,Nu credeam că am să-ţi mai văd faţa, şi iată că Dumnezeu m-a făcut să-ţi văd şi sămânţa.``
12
Iosif i-a dat la o parte de lângă genunchii tatălui său, şi s-a aruncat cu faţa la pământ înaintea lui.
13
Apoi Iosif i-a luat pe amândoi, pe Efraim cu mâna dreaptă, la stânga lui Israel, şi pe Manase cu mâna stângă, la dreapta lui Israel, şi i-a adus aproape de el.
14
Israel şi-a întins mâna dreaptă şi a pus-o pe capul lui Efraim, care era cel mai tânăr, iar mâna stângă a pus-o pe capul lui Manase; înadins şi-a încrucişat mânile astfel, căci Manase era cel dintâi născut.
15
A binecuvântat pe Iosif, şi a zis: ,,Dumnezeul, înaintea căruia au umblat părinţii mei, Avraam şi Isaac, Dumnezeul, care m-a călăuzit de când m-am născut, până în ziua aceasta,
16
Îngerul, care m-a izbăvit de orice rău, să binecuvinteze pe copiii aceştia! Ei să poarte numele meu şi numele părinţilor mei, Avraam şi Isaac, şi să se înmulţească foarte mult în mijlocul ţării!``
17
Lui Iosif nu i-a venit bine când a văzut că tatăl său îşi pune mâna dreaptă pe capul lui Efraim; deaceea a apucat mâna tatălui său, ca s-o ia de pe capul lui Efraim, şi s-o îndrepte pe al lui Manase.
18
Şi Iosif a zis tatălui său: ,,Nu aşa, tată, căci acela este cel întâi născut; pune-ţi mâna dreaptă pe capul lui.``
19
Tatăl său n-a vrut, ci a zis: ,,Ştiu, fiule, ştiu; şi el va ajunge un popor, şi el va fi mare; dar fratele lui cel mai mic va fi mai mare decât el; şi sămânţa lui va ajunge o ceată de neamuri.``
20
El i-a binecuvântat în ziua aceea, şi a zis: ,,Numele tău îl vor întrebuinţa Israeliţii când vor binecuvânta, zicând: ,Dumnezeu să Se poarte cu tine cum S-a purtat cu Efraim şi cu Manase!`` Şi a pus astfel pe Efraim înaintea lui Manase.
21
Israel a zis lui Iosif: ,,Iată că în curând am să mor! Dar Dumnezeu va fi cu voi, şi vă va aduce înapoi în ţara părinţilor voştri.
22
Îţi dau, mai mult decât fraţilor tăi, o parte, pe care am luat-o din mâna Amoriţilor cu sabia mea şi cu arcul meu.``
{"verseMap":{"1":[{"id":40755,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40875,"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":68381,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68501,"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":96007,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96127,"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":123633,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123753,"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":20831,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Joshua","title_en":"Book of Joshua","content_ro":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","content_en":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","summary_ro":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","summary_en":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43546,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:1","title_en":"Study Note: Geneza 48:1","content_ro":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","content_en":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","summary_ro":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","summary_en":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71172,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:1","title_en":"Study Note: Geneza 48:1","content_ro":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","content_en":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","summary_ro":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","summary_en":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98798,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:1","title_en":"Study Note: Geneza 48:1","content_ro":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","content_en":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","summary_ro":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","summary_en":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:1","title_en":"Study Note: Geneza 48:1","content_ro":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","content_en":"<p><strong>48:1-22<\/strong> In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.<\/p>","summary_ro":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","summary_en":"48:1-22 In blessing Ephraim and Manasseh, Jacob reached out by faith for the promise to be continued, having learned that God’s ways are not always the ways of men. Out of Jacob’s long life, the writer to the Hebrews selected the blessing of Joseph’s sons as his great act of faith (Heb 11:21). As Jacob acted in light of God’s will, the primary blessing was again given to the younger instead of the older son, but without scheming and its bitter results.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":12922,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Furniture","title_en":"Furniture","content_ro":"<h3>FURNITURE<\/h3>\n<p>Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries.<\/p>\n<p class=\"h2\" id=\"PalestineinOldTestamentTimes\">Palestine in Old Testament Times<\/p>\n<p>OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references to beds in the OT, using at least three Hebrew nouns. Jacob is pictured as sitting up in bed (Gn 48:2) and as dying on his bed (49:33). Moses threatened that frogs would invade the bedroom and bed of the Egyptian pharaoh (Ex 8:3). Michal, Saul’s daughter, placed an effigy in David’s bed (1 Sm 19:11-17) when Saul sent messengers to capture him there. King David condemned the practice of killing a defenseless person sleeping in bed (2 Sm 4:7, 11). The prophet Elijah laid a dead boy on his bed and revived him (1 Kgs 17:19).<\/p>\n<p>King Ahab sulked on his bed (1 Kgs 21:4), and King Ahaziah lay on his sick bed (2 Kgs 1:4-6, 16). The prophet Amos criticized the rich who lay on beds of ivory and stretched out on their couches (Am 6:4). The prophet Ezekiel spoke symbolically of disobedient Jerusalem as a prostitute sitting on a stately couch with the Lord’s incense and oil on a table nearby (Ez 23:41). Isaiah promised that the righteous would rest in their beds (Is 57:2) and also spoke of the unrighteous setting their beds among false worshipers (vv 7-8). The psalmist flooded his bed with tears (Ps 6:6), and Proverbs refers to a sluggard on his bed (Prv 26:14).<\/p>\n<p>“Table” in the OT refers both to the temple table for the bread of the Presence and to the table used in the palace or home for meals or banquets. King Adoni-bezek had his captives scrambling for scraps under his table (Jgs 1:7). Jonathan’s disabled son Mephibosheth was allowed to sit at David’s table (2 Sm 9:7, 10-13; 19:28). Solomon’s table is described several times (1 Kgs 2:7; 4:27). The queen of Sheba was particularly impressed by the food and table service in Solomon’s palace (10:5). The prophets frequently refer to tables (Is 21:5; 28:8; 65:11; Ez 40:39-43). The few references to chairs describe people reclining at meals and indicate couches rather than actual chairs (Am 6:4).<\/p>\n<p>There are numerous mentions of thrones, including those of the pharaoh (Gn 41:40; Ex 11:5), David (2 Sm 3:10; 7:13), Solomon (1 Kgs 10:18), the kings of Israel and Judah (1 Kgs 22:10), and God (1 Kgs 22:19; Pss 9:4, 7; 11:4; 93:2). The OT writers sometimes indicate thrones decorated with ivory (1 Kgs 10:18).<\/p>\n<p>The exact character of furniture in Palestine is difficult to determine. Bas-reliefs and wall paintings are more common among Israel’s neighbors. Excavations in Jericho, however, have unearthed some valuable archaeological clues. Tombs of the middle Bronze Age produced reasonably well-preserved tables, stools, and boxes, making possible a study of ancient joinery methods. A variety of small trinket boxes show evidence of bone inlay and incised decoration. Some large slabs of timber may have been beds. Although primarily Canaanite styles, the furniture reflects the household furniture used in Israel in the centuries to follow.<\/p>\n<p class=\"h2\" id=\"GreekandRoman\">Greek and Roman<\/p>\n<p>Historians are quite informed about Greek furniture because of the abundance of decorated vases, bas-reliefs, bronze and terra-cotta statuettes, and literary descriptions. That archaeological evidence indicates that Greek furniture was influenced by preceding civilizations. The picture is generally one of comparative simplicity, far removed from the cluttered and crowded rooms of later civilizations.<\/p>\n<p>The Greeks made several types of seats: (1) the throne, often with a back, legs of various shapes, and armrests; (2) the lighter curved-back chair with arm supports; (3) the four-legged stool; (4) the folding stool with crossed legs traceable to Egyptian models; and (5) the bench. Representations that regularly appear on monuments dating from the eighth to the second century <span>BC<\/span> link Greek chairs to Egyptian and Assyrian prototypes.<\/p>\n<p>Greeks used couches for sleeping and for reclining at meals. Footstools were used to rest the feet or as a step up to higher couches. Like chair legs, couch legs varied in style. Some were carved in the shape of animal legs, some were turned, some were rectangular. From about the sixth century <span>BC<\/span>, the legs projected above the frame. Such projections later became headboards and footboards. In Hellenistic times these headrests and footrests were carved and carried bronze medallions in high relief depicting children, satyrs, and animals. Turned legs replaced the rectangular ones. Couches were normally in wood, although bronze and marble couches are known.<\/p>\n<p>Tables were used during meals to hold dishes and food and were removed after the meal. They were made of wood, bronze, and marble and normally had four legs, but three-legged tables were occasionally used. Chests, large and small, served to store clothes, jewelry, and other articles. They were normally of wood, although some were bronze.<\/p>\n<p class=\"h2\" id=\"Rome\">Rome<\/p>\n<p>Roman furniture continued many Greek patterns. The eruption of the volcano Vesuvius in <span>AD<\/span> 79 preserved actual pieces of Roman furniture in its lava flow.<\/p>\n<p>Chairs with backs were heavier than their Greek counterparts and widely used. There were several types of stools: the folding stool, mostly wooden, though sometimes metal; and a newly developed decorative stool, often of bronze, that was supported by four curved legs ornamented with scrolls.<\/p>\n<p>A variety of couches were in use. Some followed Greek models, but others were of Roman invention. Excellent examples of bronze bed frames have been preserved. Presumably, interlaced strips of leather or cords were stretched crisscross on the frame. Gold, silver, tortoiseshell, bone, and ivory decoration were used along with veneer work in rare timber. Later, couches in Italy and in other lands had high backs and sides. The Romans seem to have used tables more widely than Greeks. They appear often as permanent supports for vases and other possessions. Tables were normally rectangular with four legs, but table makers also constructed some with three legs, or even resting on a single support. Round tabletops and legs of animals became popular from the fourth century <span>BC<\/span> on. Plain, undecorated wooden tables and benches were used in kitchens and workshops. Outdoor tables were usually of marble with carved animal legs or decorative figures of animals and monsters.<\/p>\n<p>There were various chests and boxes in daily use. Shelves and cupboards became much more popular than in Greek times.<\/p>\n<p class=\"h2\" id=\"PalestineinNewTestamentTimes\">Palestine in New Testament Times<\/p>\n<p>The nature of furniture in the NT is probably best understood in relation to contemporaneous Roman models. The NT refers to beds in several passages. People brought a paralytic lying on his bed to Jesus (Mt 9:2, 6; Lk 5:18). When the apostles went into Solomon’s portico, people brought the sick to them on beds (Acts 5:15). A Syro-Phoenician woman’s sick child lay on a bed (Mk 7:30). Jesus spoke of setting a lamp on a stand and not placing it under a bed (Mk 4:21; Lk 8:16), and described what would happen to people in bed when the Day of the Lord came (Lk 17:34). In another parable Jesus spoke of a needy person begging for bread at midnight from a friend who was already in bed with his family (Lk 11:7). Beds of the poor and sick were probably only pallets or mattresses (Mk 6:55; Jn 5:8). When people reclined at meals, they would have been lying on a couch (Jn 13:23).<\/p>\n<p>There are numerous NT references to tables. Jesus mentioned crumbs falling from a rich man’s table (Mt 15:27; Mk 7:28; Lk 16:21). Jesus overthrew the money changers’ tables in the temple (Mt 21:12; Mk 11:15). Jesus sat with his disciples at a table for the Passover meal (Lk 22:21) and promised his disciples that they would sit at his table in God’s kingdom. The apostles were relieved of serving tables in order to preach (Acts 6:2).<\/p>\n<p>The household lamp is referred to a number of times (Mt 25:1; Mk 4:21). Terra-cotta domestic lamps have been found in abundance in excavations.<\/p>","content_en":"<h3>FURNITURE<\/h3>\n<p>Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries.<\/p>\n<p class=\"h2\" id=\"PalestineinOldTestamentTimes\">Palestine in Old Testament Times<\/p>\n<p>OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references to beds in the OT, using at least three Hebrew nouns. Jacob is pictured as sitting up in bed (Gn 48:2) and as dying on his bed (49:33). Moses threatened that frogs would invade the bedroom and bed of the Egyptian pharaoh (Ex 8:3). Michal, Saul’s daughter, placed an effigy in David’s bed (1 Sm 19:11-17) when Saul sent messengers to capture him there. King David condemned the practice of killing a defenseless person sleeping in bed (2 Sm 4:7, 11). The prophet Elijah laid a dead boy on his bed and revived him (1 Kgs 17:19).<\/p>\n<p>King Ahab sulked on his bed (1 Kgs 21:4), and King Ahaziah lay on his sick bed (2 Kgs 1:4-6, 16). The prophet Amos criticized the rich who lay on beds of ivory and stretched out on their couches (Am 6:4). The prophet Ezekiel spoke symbolically of disobedient Jerusalem as a prostitute sitting on a stately couch with the Lord’s incense and oil on a table nearby (Ez 23:41). Isaiah promised that the righteous would rest in their beds (Is 57:2) and also spoke of the unrighteous setting their beds among false worshipers (vv 7-8). The psalmist flooded his bed with tears (Ps 6:6), and Proverbs refers to a sluggard on his bed (Prv 26:14).<\/p>\n<p>“Table” in the OT refers both to the temple table for the bread of the Presence and to the table used in the palace or home for meals or banquets. King Adoni-bezek had his captives scrambling for scraps under his table (Jgs 1:7). Jonathan’s disabled son Mephibosheth was allowed to sit at David’s table (2 Sm 9:7, 10-13; 19:28). Solomon’s table is described several times (1 Kgs 2:7; 4:27). The queen of Sheba was particularly impressed by the food and table service in Solomon’s palace (10:5). The prophets frequently refer to tables (Is 21:5; 28:8; 65:11; Ez 40:39-43). The few references to chairs describe people reclining at meals and indicate couches rather than actual chairs (Am 6:4).<\/p>\n<p>There are numerous mentions of thrones, including those of the pharaoh (Gn 41:40; Ex 11:5), David (2 Sm 3:10; 7:13), Solomon (1 Kgs 10:18), the kings of Israel and Judah (1 Kgs 22:10), and God (1 Kgs 22:19; Pss 9:4, 7; 11:4; 93:2). The OT writers sometimes indicate thrones decorated with ivory (1 Kgs 10:18).<\/p>\n<p>The exact character of furniture in Palestine is difficult to determine. Bas-reliefs and wall paintings are more common among Israel’s neighbors. Excavations in Jericho, however, have unearthed some valuable archaeological clues. Tombs of the middle Bronze Age produced reasonably well-preserved tables, stools, and boxes, making possible a study of ancient joinery methods. A variety of small trinket boxes show evidence of bone inlay and incised decoration. Some large slabs of timber may have been beds. Although primarily Canaanite styles, the furniture reflects the household furniture used in Israel in the centuries to follow.<\/p>\n<p class=\"h2\" id=\"GreekandRoman\">Greek and Roman<\/p>\n<p>Historians are quite informed about Greek furniture because of the abundance of decorated vases, bas-reliefs, bronze and terra-cotta statuettes, and literary descriptions. That archaeological evidence indicates that Greek furniture was influenced by preceding civilizations. The picture is generally one of comparative simplicity, far removed from the cluttered and crowded rooms of later civilizations.<\/p>\n<p>The Greeks made several types of seats: (1) the throne, often with a back, legs of various shapes, and armrests; (2) the lighter curved-back chair with arm supports; (3) the four-legged stool; (4) the folding stool with crossed legs traceable to Egyptian models; and (5) the bench. Representations that regularly appear on monuments dating from the eighth to the second century <span>BC<\/span> link Greek chairs to Egyptian and Assyrian prototypes.<\/p>\n<p>Greeks used couches for sleeping and for reclining at meals. Footstools were used to rest the feet or as a step up to higher couches. Like chair legs, couch legs varied in style. Some were carved in the shape of animal legs, some were turned, some were rectangular. From about the sixth century <span>BC<\/span>, the legs projected above the frame. Such projections later became headboards and footboards. In Hellenistic times these headrests and footrests were carved and carried bronze medallions in high relief depicting children, satyrs, and animals. Turned legs replaced the rectangular ones. Couches were normally in wood, although bronze and marble couches are known.<\/p>\n<p>Tables were used during meals to hold dishes and food and were removed after the meal. They were made of wood, bronze, and marble and normally had four legs, but three-legged tables were occasionally used. Chests, large and small, served to store clothes, jewelry, and other articles. They were normally of wood, although some were bronze.<\/p>\n<p class=\"h2\" id=\"Rome\">Rome<\/p>\n<p>Roman furniture continued many Greek patterns. The eruption of the volcano Vesuvius in <span>AD<\/span> 79 preserved actual pieces of Roman furniture in its lava flow.<\/p>\n<p>Chairs with backs were heavier than their Greek counterparts and widely used. There were several types of stools: the folding stool, mostly wooden, though sometimes metal; and a newly developed decorative stool, often of bronze, that was supported by four curved legs ornamented with scrolls.<\/p>\n<p>A variety of couches were in use. Some followed Greek models, but others were of Roman invention. Excellent examples of bronze bed frames have been preserved. Presumably, interlaced strips of leather or cords were stretched crisscross on the frame. Gold, silver, tortoiseshell, bone, and ivory decoration were used along with veneer work in rare timber. Later, couches in Italy and in other lands had high backs and sides. The Romans seem to have used tables more widely than Greeks. They appear often as permanent supports for vases and other possessions. Tables were normally rectangular with four legs, but table makers also constructed some with three legs, or even resting on a single support. Round tabletops and legs of animals became popular from the fourth century <span>BC<\/span> on. Plain, undecorated wooden tables and benches were used in kitchens and workshops. Outdoor tables were usually of marble with carved animal legs or decorative figures of animals and monsters.<\/p>\n<p>There were various chests and boxes in daily use. Shelves and cupboards became much more popular than in Greek times.<\/p>\n<p class=\"h2\" id=\"PalestineinNewTestamentTimes\">Palestine in New Testament Times<\/p>\n<p>The nature of furniture in the NT is probably best understood in relation to contemporaneous Roman models. The NT refers to beds in several passages. People brought a paralytic lying on his bed to Jesus (Mt 9:2, 6; Lk 5:18). When the apostles went into Solomon’s portico, people brought the sick to them on beds (Acts 5:15). A Syro-Phoenician woman’s sick child lay on a bed (Mk 7:30). Jesus spoke of setting a lamp on a stand and not placing it under a bed (Mk 4:21; Lk 8:16), and described what would happen to people in bed when the Day of the Lord came (Lk 17:34). In another parable Jesus spoke of a needy person begging for bread at midnight from a friend who was already in bed with his family (Lk 11:7). Beds of the poor and sick were probably only pallets or mattresses (Mk 6:55; Jn 5:8). When people reclined at meals, they would have been lying on a couch (Jn 13:23).<\/p>\n<p>There are numerous NT references to tables. Jesus mentioned crumbs falling from a rich man’s table (Mt 15:27; Mk 7:28; Lk 16:21). Jesus overthrew the money changers’ tables in the temple (Mt 21:12; Mk 11:15). Jesus sat with his disciples at a table for the Passover meal (Lk 22:21) and promised his disciples that they would sit at his table in God’s kingdom. The apostles were relieved of serving tables in order to preach (Acts 6:2).<\/p>\n<p>The household lamp is referred to a number of times (Mt 25:1; Mk 4:21). Terra-cotta domestic lamps have been found in abundance in excavations.<\/p>","summary_ro":"FURNITURE Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries. Palestine in Old Testament Times OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references...","summary_en":"FURNITURE Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries. Palestine in Old Testament Times OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":14233,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43547,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:3","title_en":"Study Note: Geneza 48:3","content_ro":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","content_en":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","summary_ro":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","summary_en":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71173,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:3","title_en":"Study Note: Geneza 48:3","content_ro":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","content_en":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","summary_ro":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","summary_en":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98799,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:3","title_en":"Study Note: Geneza 48:3","content_ro":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","content_en":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","summary_ro":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","summary_en":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126425,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:3","title_en":"Study Note: Geneza 48:3","content_ro":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","content_en":"<p><strong>48:3-4<\/strong> <em>Jacob<\/em> rehearsed how <em>God Almighty<\/em> had <em>appeared<\/em> to him and had promised him Abraham’s blessing—innumerable <em>descendants<\/em> dwelling in the <em>land . . . as an everlasting possession<\/em> (cp. 28:10-22).<\/p>","summary_ro":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","summary_en":"48:3-4 Jacob rehearsed how God Almighty had appeared to him and had promised him Abraham’s blessing—innumerable descendants dwelling in the land . . . as an everlasting possession (cp. 28:10-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60012,"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":87638,"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":115264,"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":142890,"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}],"5":[{"id":40740,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68366,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95992,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123618,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10961,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ephraim (Person)","title_en":"Ephraim (Person)","content_ro":"<h3>EPHRAIM (P<span>erson<\/span>)<\/h3>\n<p>Joseph’s younger son, born of Joseph and Asenath before the seven years of famine in Egypt (Gn 41:52). He was the ancestor of an Israelite tribe, and his name came to designate the northern kingdom of Israel (Is 7:5, 8; Jer 31:18-20; Hos 5:3-5). Ephraim’s boyhood overlapped the last 17 years of his grandfather, the patriarch Jacob, who migrated to Egypt during the years of famine. Thus Ephraim could learn of God’s promises and blessings directly from Jacob. After Jacob exacted an oath from Joseph to bury him in Canaan he adopted his grandsons Ephraim and Manasseh. That adoption gave the two brothers the position and legal rights equal to Jacob’s eldest sons, Reuben and Simeon (Gn 48:5).<\/p>\n<p><em>See also<\/em> Ephraim, Tribe of.<\/p>","content_en":"<h3>EPHRAIM (P<span>erson<\/span>)<\/h3>\n<p>Joseph’s younger son, born of Joseph and Asenath before the seven years of famine in Egypt (Gn 41:52). He was the ancestor of an Israelite tribe, and his name came to designate the northern kingdom of Israel (Is 7:5, 8; Jer 31:18-20; Hos 5:3-5). Ephraim’s boyhood overlapped the last 17 years of his grandfather, the patriarch Jacob, who migrated to Egypt during the years of famine. Thus Ephraim could learn of God’s promises and blessings directly from Jacob. After Jacob exacted an oath from Joseph to bury him in Canaan he adopted his grandsons Ephraim and Manasseh. That adoption gave the two brothers the position and legal rights equal to Jacob’s eldest sons, Reuben and Simeon (Gn 48:5).<\/p>\n<p><em>See also<\/em> Ephraim, Tribe of.<\/p>","summary_ro":"EPHRAIM (Person) Joseph’s younger son, born of Joseph and Asenath before the seven years of famine in Egypt (Gn 41:52). He was the ancestor of an Israelite tribe, and his name came to designate the northern kingdom of Israel (Is 7:5, 8; Jer 31:18-20; Hos 5:3-5). Ephraim’s boyhood overlapped the last 17 years of his grandfather, the patriarch Jacob, who migrated to Egypt during the years of famine. Thus Ephraim could learn of God’s promises and blessings directly from Jacob. After Jacob exacte...","summary_en":"EPHRAIM (Person) Joseph’s younger son, born of Joseph and Asenath before the seven years of famine in Egypt (Gn 41:52). He was the ancestor of an Israelite tribe, and his name came to designate the northern kingdom of Israel (Is 7:5, 8; Jer 31:18-20; Hos 5:3-5). Ephraim’s boyhood overlapped the last 17 years of his grandfather, the patriarch Jacob, who migrated to Egypt during the years of famine. Thus Ephraim could learn of God’s promises and blessings directly from Jacob. After Jacob exacte...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24206,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Manasseh (Person)","title_en":"Manasseh (Person)","content_ro":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","content_en":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","summary_ro":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","summary_en":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24229,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Manasseh","title_en":"Tribe of Manasseh","content_ro":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","content_en":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","summary_ro":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","summary_en":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43548,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:5","title_en":"Study Note: Geneza 48:5","content_ro":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","content_en":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","summary_ro":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","summary_en":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71174,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:5","title_en":"Study Note: Geneza 48:5","content_ro":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","content_en":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","summary_ro":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","summary_en":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98800,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:5","title_en":"Study Note: Geneza 48:5","content_ro":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","content_en":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","summary_ro":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","summary_en":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126426,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:5","title_en":"Study Note: Geneza 48:5","content_ro":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","content_en":"<p><strong>48:5-7<\/strong> Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).<\/p>","summary_ro":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","summary_en":"48:5-7 Jacob, prompted by his memory of Rachel (see 35:16-20), blessed Joseph by elevating his two sons as coheirs with his other sons—the tribes of Ephraim and Manasseh would have shares along with the other tribes that came from Jacob (see Josh 16–17). Jacob also gave Ephraim, Joseph’s younger son, the birthright (see 1 Chr 5:1-2). As a result of this blessing, Ephraim and Manasseh became large and powerful tribes (see Josh 17:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":40717,"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":68343,"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":95969,"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":123595,"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":4496,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bethlehem","title_en":"Bethlehem","content_ro":"<h3>BETHLEHEM<\/h3>\n<li>1. “City of David” and the birthplace of Jesus Christ, five miles (8 kilometers) south of Jerusalem. This city is sometimes called Bethlehem-judah (<span>kjv<\/span>) or Ephrath (Gn 35:19; Mi 5:2) to distinguish it from the Bethlehem of Zebulun.<\/li>\n<p>As an early Canaanite settlement, it was associated with the patriarchs, for Rachel died and was buried in its vicinity (Gn 35:16, 19; 48:7). The earliest known historical reference to Bethlehem occurs in the Amarna texts (14th century <span>BC<\/span>) in which battle reports refer to <em>bitil u-lahama<\/em> south of Jerusalem. The name may have meant “house of (the goddess) Lahama.” A branch of Caleb’s family settled there, and Caleb’s son Salma was known as “the father of Bethlehem” (1 Chr 2:51). Bethlehem was the home of a young Levite who served as priest to Micah (Jgs 17:7-8), and of Boaz, Ruth, Obed, and Jesse, the Bethlehemite, David’s father (Ru 4:11, 17; 1 Sm 16:18).<\/p>\n<p>Bethlehem was the birthplace of David (1 Sm 17:12) and the home of one of David’s mighty men, Elhanan (2 Sm 23:24; 1 Chr 11:26). It was the scene of a daring exploit by three of David’s warriors; they broke through the cordon of Philistine marauders occupying Bethlehem to bring David water from the well (or cistern) near the city gate of his hometown (2 Sm 23:14-17). Much later, Bethlehem is mentioned as being adjacent to the village of Geruth-kimham, where Jews fleeing from the Babylonians stayed en route to Egypt (Jer 41:17). People from Bethlehem were among those returning from the Babylonian exile (Ezr 2:21; Neh 7:26; 1 Esd 5:17).<\/p>\n<p>When Jesus was born there, Bethlehem was only a village (Mt 2:1-16; Lk 2:4-6, 15; Jn 7:42). Under the census decree of Caesar Augustus, Joseph had to go to Bethlehem “because he was of the house and lineage of David” (Lk 2:4). The family may still have had property there. The birth of Jesus possibly took place in a cave in the rocks outside the town. The early Christian writer Justin Martyr thought so, as did Origen some years later. Origen frequently resided in the Holy Land and wrote, “In Bethlehem you are shown the cave where he was born, and within the cave the manger where he was wrapped in swaddling clothes.”<\/p>\n<p>Jerome later described the grotto over which the Emperor Constantine had built a basilica. In excavations in 1934–35, evidence indicated a second period of building in the reign of Justinian (<span>AD<\/span> 527–565), when Constantine’s basilica was extended beyond its original proportions. Steps lead down to the grotto, the rectangular shape of which suggests that Constantine’s builders reshaped the original. But there is no description of the grotto prior to the construction of Constantine’s basilica.<\/p>\n<li>2. Town in Zebulun (Jos 19:15), probably the home of the judge Ibzan (Jgs 12:8-10), an early ruler of Israel. It is identified today with the village of Beit Lahm, some seven miles (11.3 kilometers) northwest of Nazareth.<\/li>","content_en":"<h3>BETHLEHEM<\/h3>\n<li>1. “City of David” and the birthplace of Jesus Christ, five miles (8 kilometers) south of Jerusalem. This city is sometimes called Bethlehem-judah (<span>kjv<\/span>) or Ephrath (Gn 35:19; Mi 5:2) to distinguish it from the Bethlehem of Zebulun.<\/li>\n<p>As an early Canaanite settlement, it was associated with the patriarchs, for Rachel died and was buried in its vicinity (Gn 35:16, 19; 48:7). The earliest known historical reference to Bethlehem occurs in the Amarna texts (14th century <span>BC<\/span>) in which battle reports refer to <em>bitil u-lahama<\/em> south of Jerusalem. The name may have meant “house of (the goddess) Lahama.” A branch of Caleb’s family settled there, and Caleb’s son Salma was known as “the father of Bethlehem” (1 Chr 2:51). Bethlehem was the home of a young Levite who served as priest to Micah (Jgs 17:7-8), and of Boaz, Ruth, Obed, and Jesse, the Bethlehemite, David’s father (Ru 4:11, 17; 1 Sm 16:18).<\/p>\n<p>Bethlehem was the birthplace of David (1 Sm 17:12) and the home of one of David’s mighty men, Elhanan (2 Sm 23:24; 1 Chr 11:26). It was the scene of a daring exploit by three of David’s warriors; they broke through the cordon of Philistine marauders occupying Bethlehem to bring David water from the well (or cistern) near the city gate of his hometown (2 Sm 23:14-17). Much later, Bethlehem is mentioned as being adjacent to the village of Geruth-kimham, where Jews fleeing from the Babylonians stayed en route to Egypt (Jer 41:17). People from Bethlehem were among those returning from the Babylonian exile (Ezr 2:21; Neh 7:26; 1 Esd 5:17).<\/p>\n<p>When Jesus was born there, Bethlehem was only a village (Mt 2:1-16; Lk 2:4-6, 15; Jn 7:42). Under the census decree of Caesar Augustus, Joseph had to go to Bethlehem “because he was of the house and lineage of David” (Lk 2:4). The family may still have had property there. The birth of Jesus possibly took place in a cave in the rocks outside the town. The early Christian writer Justin Martyr thought so, as did Origen some years later. Origen frequently resided in the Holy Land and wrote, “In Bethlehem you are shown the cave where he was born, and within the cave the manger where he was wrapped in swaddling clothes.”<\/p>\n<p>Jerome later described the grotto over which the Emperor Constantine had built a basilica. In excavations in 1934–35, evidence indicated a second period of building in the reign of Justinian (<span>AD<\/span> 527–565), when Constantine’s basilica was extended beyond its original proportions. Steps lead down to the grotto, the rectangular shape of which suggests that Constantine’s builders reshaped the original. But there is no description of the grotto prior to the construction of Constantine’s basilica.<\/p>\n<li>2. Town in Zebulun (Jos 19:15), probably the home of the judge Ibzan (Jgs 12:8-10), an early ruler of Israel. It is identified today with the village of Beit Lahm, some seven miles (11.3 kilometers) northwest of Nazareth.<\/li>","summary_ro":"BETHLEHEM 1. “City of David” and the birthplace of Jesus Christ, five miles (8 kilometers) south of Jerusalem. This city is sometimes called Bethlehem-judah (kjv) or Ephrath (Gn 35:19; Mi 5:2) to distinguish it from the Bethlehem of Zebulun. As an early Canaanite settlement, it was associated with the patriarchs, for Rachel died and was buried in its vicinity (Gn 35:16, 19; 48:7). The earliest known historical reference to Bethlehem occurs in the Amarna texts (14th century BC) in which battle...","summary_en":"BETHLEHEM 1. “City of David” and the birthplace of Jesus Christ, five miles (8 kilometers) south of Jerusalem. This city is sometimes called Bethlehem-judah (kjv) or Ephrath (Gn 35:19; Mi 5:2) to distinguish it from the Bethlehem of Zebulun. As an early Canaanite settlement, it was associated with the patriarchs, for Rachel died and was buried in its vicinity (Gn 35:16, 19; 48:7). The earliest known historical reference to Bethlehem occurs in the Amarna texts (14th century BC) in which battle...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28696,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paddan-Aram Paddan","title_en":"Paddan-Aram Paddan","content_ro":"<h3>PADDAN, PADDAN-ARAM<\/h3>\n<p>Northwestern Mesopotamian district whose name means “Field of Aram,” distinguishing this flatland from the mountainous regions to the north and east. Paddan-aram is alternately called Paddan in Genesis 48:7, the “land of Aram” in Hosea 12:12, and Aram-naharaim in Genesis 24:10 meaning “Aram of the two rivers” (see <span>nlt<\/span> mg). The two rivers probably referred to the Euphrates and Balih rivers, between which this tract of land was situated.<\/p>\n<p><em>See also<\/em> Aram-naharaim.<\/p>","content_en":"<h3>PADDAN, PADDAN-ARAM<\/h3>\n<p>Northwestern Mesopotamian district whose name means “Field of Aram,” distinguishing this flatland from the mountainous regions to the north and east. Paddan-aram is alternately called Paddan in Genesis 48:7, the “land of Aram” in Hosea 12:12, and Aram-naharaim in Genesis 24:10 meaning “Aram of the two rivers” (see <span>nlt<\/span> mg). The two rivers probably referred to the Euphrates and Balih rivers, between which this tract of land was situated.<\/p>\n<p><em>See also<\/em> Aram-naharaim.<\/p>","summary_ro":"PADDAN, PADDAN-ARAM Northwestern Mesopotamian district whose name means “Field of Aram,” distinguishing this flatland from the mountainous regions to the north and east. Paddan-aram is alternately called Paddan in Genesis 48:7, the “land of Aram” in Hosea 12:12, and Aram-naharaim in Genesis 24:10 meaning “Aram of the two rivers” (see nlt mg). The two rivers probably referred to the Euphrates and Balih rivers, between which this tract of land was situated. See also Aram-naharaim.","summary_en":"PADDAN, PADDAN-ARAM Northwestern Mesopotamian district whose name means “Field of Aram,” distinguishing this flatland from the mountainous regions to the north and east. Paddan-aram is alternately called Paddan in Genesis 48:7, the “land of Aram” in Hosea 12:12, and Aram-naharaim in Genesis 24:10 meaning “Aram of the two rivers” (see nlt mg). The two rivers probably referred to the Euphrates and Balih rivers, between which this tract of land was situated. See also Aram-naharaim.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32311,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rachel’s Tomb","title_en":"Rachel’s Tomb","content_ro":"<h3>RACHEL’S TOMB<\/h3>\n<p>Landmark set up by Jacob at the site of Rachel’s grave (Gn 35:19-20) that was still in existence at the time of Samuel (1 Sm 10:2). Two persisting traditions make its original location still questionable. The older tradition locates the tomb near Bethlehem, south of Jerusalem (Gn 35:19; 48:7; Mt 2:18). This option has won the impressive historical support of Josephus, Eusebius, Jerome, Origen, and the Talmudists. A second site is Ephrath (Gn 35:19), which was on the northern border of Benjamin, 10 miles (16.1 kilometers) north of Jerusalem (1 Sm 10:2; Jer 31:15), near ancient Bethel.<\/p>\n<p>Rachel’s tomb is the first recorded instance in the Bible of a sepulchral monument. A picture of the tomb is a common decorative piece in Jewish homes throughout the world.<\/p>","content_en":"<h3>RACHEL’S TOMB<\/h3>\n<p>Landmark set up by Jacob at the site of Rachel’s grave (Gn 35:19-20) that was still in existence at the time of Samuel (1 Sm 10:2). Two persisting traditions make its original location still questionable. The older tradition locates the tomb near Bethlehem, south of Jerusalem (Gn 35:19; 48:7; Mt 2:18). This option has won the impressive historical support of Josephus, Eusebius, Jerome, Origen, and the Talmudists. A second site is Ephrath (Gn 35:19), which was on the northern border of Benjamin, 10 miles (16.1 kilometers) north of Jerusalem (1 Sm 10:2; Jer 31:15), near ancient Bethel.<\/p>\n<p>Rachel’s tomb is the first recorded instance in the Bible of a sepulchral monument. A picture of the tomb is a common decorative piece in Jewish homes throughout the world.<\/p>","summary_ro":"RACHEL’S TOMB Landmark set up by Jacob at the site of Rachel’s grave (Gn 35:19-20) that was still in existence at the time of Samuel (1 Sm 10:2). Two persisting traditions make its original location still questionable. The older tradition locates the tomb near Bethlehem, south of Jerusalem (Gn 35:19; 48:7; Mt 2:18). This option has won the impressive historical support of Josephus, Eusebius, Jerome, Origen, and the Talmudists. A second site is Ephrath (Gn 35:19), which was on the northern bor...","summary_en":"RACHEL’S TOMB Landmark set up by Jacob at the site of Rachel’s grave (Gn 35:19-20) that was still in existence at the time of Samuel (1 Sm 10:2). Two persisting traditions make its original location still questionable. The older tradition locates the tomb near Bethlehem, south of Jerusalem (Gn 35:19; 48:7; Mt 2:18). This option has won the impressive historical support of Josephus, Eusebius, Jerome, Origen, and the Talmudists. A second site is Ephrath (Gn 35:19), which was on the northern bor...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":43549,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:10","title_en":"Study Note: Geneza 48:10","content_ro":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","content_en":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","summary_ro":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","summary_en":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71175,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:10","title_en":"Study Note: Geneza 48:10","content_ro":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","content_en":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","summary_ro":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","summary_en":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:10","title_en":"Study Note: Geneza 48:10","content_ro":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","content_en":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","summary_ro":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","summary_en":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:10","title_en":"Study Note: Geneza 48:10","content_ro":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","content_en":"<p><strong>48:10<\/strong> As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).<\/p>","summary_ro":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","summary_en":"48:10 As Isaac his father had done, Jacob now gave the blessing when his eyesight was failing (cp. 27:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":2555,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and the Bible*, Archaeology","title_en":"and the Bible*, Archaeology","content_ro":"<h3>ARCHAEOLOGY AND THE BIBLE*<\/h3>\n<p>Simply defined, archaeology is the science that recovers and studies the relics of human antiquity. Biblical archaeology is concerned with the remains scattered across the Near East. Some lie buried at different levels in mounds; others survive as ruins or weathered monuments to past grandeur. Many of the artifacts bear inscriptions of sorts in a variety of ancient languages, some of which still need much study to be understood properly. Other artifacts comprise the material remains of everyday life; broken pottery bowls, charred timbers, trinkets, toys, ornaments, occasional fragments of cloth, rusted weapons, perhaps only the imprint of a woven mat. All must be interpreted carefully in the light of what is known about the period of history from which the objects have been recovered.<\/p>\n<p>Many outstanding archaeological discoveries have been entirely accidental. At Ras Shamra in Syria, a peasant’s plow struck a tomb that led to the discovery of the ancient site of Ugarit. A Bedouin in search of a lost goat discovered the cave at Qumran that contained the Dead Sea Scrolls. In 1887 an Egyptian woman found the Amarna tablets while seeking decomposed bricks for use as fertilizer. In 1945 Egyptians hunting bird manure in caves near Nag Hammadi discovered important Coptic Gnostic manuscripts. Such chance finds, however, are no substitute for systematic surveys.<\/p>\n<p>In modern archaeology potential sites are surveyed carefully, generally photographed from the air, and tested for metals and other underground anomalies by the use of complex electronic equipment. Recovered artifacts are dated according to the level where they occurred in the site and by other methods, including radiocarbon dating. The purpose is to present a chronologically accurate picture of the artifacts and also of the site itself.<\/p>\n<p>The archaeologist and the Near Eastern scholar look at this testimony to ancient life in the realization that they are dealing with factual, objective data. Although there is obviously room for some speculation or difference of opinion, the objects being handled are silent but nevertheless real witnesses to people and events of the past. The relics, therefore, need to be understood in their own right as evidence and must not be manipulated to suit the fancies of some speculative interpretation of history, culture, or religion. Near Eastern archaeology is able to help us understand Scripture by providing objective background data. If, for example, an artifact containing pictographic or other forms of writing can be dated to around 3000 <span>BC<\/span>, that alone tells us that written communications in the locality date back to at least that period. The antiquity of writing is now known to be such that all the early authors of OT material could easily have composed and written down all the narratives credited to them. Thus it is no longer necessary to suppose that Moses could not have written the Pentateuch (first five books of the Bible) on the ground that writing had not been invented in his day. In fact, archaeological discoveries have shown that Moses could, and probably did, write in Egyptian hieroglyphics, Babylonian cuneiform, and several Canaanite dialects (of which biblical Hebrew is one). Any theory of Pentateuchal composition that ignores such factual information is obviously wrong in a fundamentally important area.<\/p>\n<p>Preview<\/p>\n<p>• Archaeology and Daily Life<\/p>\n<p>• Archaeology and Religion<\/p>\n<p>• Archaeology and Warfare<\/p>\n<p>• Archaeology and Literature<\/p>\n<p>• Archaeology and Language<\/p>\n<p class=\"h2\" id=\"ArchaeologyandDailyLife\">Archaeology and Daily Life<\/p>\n<p>The kind of housing in which the ancients lived has been revealed from excavations at many Near Eastern sites. Neolithic (late Stone Age) dwellings were often simple “wattle-huts” of interwoven sticks, though some showed evidence of artistic interior decoration. The elegant middle-class home at Ur in the time of Abram was attractive even by modern standards. The magnificence of ancient palaces at such sites as Knossos, Persepolis, Mari, and Qantir is abundantly evident even from the ruins. Weaving is now known to be one of the oldest human crafts; the two types of knots used today in making oriental rugs originated in Mesopotamia in the remote past. Of similar antiquity was the manufacture of pottery, glazed and unglazed, some plain and some decorated.<\/p>\n<p>Obscure social customs in Scripture have been illustrated by archaeological discoveries. Abram’s procreation of a child by Hagar, his wife’s servant, was in conformity with local customs at Nuzi and was not regarded as immoral. The adoption of Eliezer by Abram (Gn 15:2-4) is clarified by texts from Nuzi that permitted childless couples to adopt sons who, in return for certain duties to the parents, would inherit the family estate. Such children had the inheritance rights of the firstborn, but their rights could be modified if the adopting parents subsequently had their own children. Texts from Nuzi, Ugarit, and Alalakh show that heads of families could disregard the natural order and choose any one of the sons to inherit firstborn rights (cf. Gn 48:13-22; 49:3-4). Nuzi tablets indicate that such rights could be traded between various members of the family, which accounts for the transaction between Esau and Jacob (Gn 25:31-34).<\/p>\n<p>Work of all kinds in the biblical period has been illustrated from many sources. The Beni Hasan tableau (1900 <span>BC<\/span>) shows traveling Semites bringing goods to Egypt. On one of the animals is a set of portable bellows, suggesting that the travelers may have been metalworkers. Other trades and occupations illustrated from monuments and paintings include hunting, fishing, brick making, various types of agricultural work, pottery making, and other domestic crafts. Such sources also provide valuable information about the way the ancients dressed. Men pictured on the Beni Hasan tableau were bearded and wore short skirts and sandals. Women had long, multicolored dresses fastened at the shoulder with a clasp. They wore shoes and kept their flowing hair in place by means of bands. Another Egyptian painting, dated 500 years later and showing Semites bringing gifts to the pharaoh, indicates that clothing styles had barely changed at all. These illustrations come from lands other than Palestine; the Israelites were forbidden to make representations of human beings or God.<\/p>\n<p>The most common traces of everyday life are potsherds, broken pottery pieces that were discarded in great quantities in settled areas and that can still be found today. Such fragments were often used as materials on which short messages were written, as illustrated by an important group of letters dating from the time of the prophet Jeremiah. The “Lachish letters” were actually military dispatches written in 587 <span>BC<\/span> from an outpost north of Lachish to one of the officers defending Lachish itself. Centuries later in NT times potsherds were still popular as writing materials because they were more durable than Egyptian papyrus and more convenient than waxed writing boards. Rectangular wooden palettes with a slot for the rush pens and rounded hollows for the little tablets of red and black ink have been found in Egypt. Remains of some of the ink actually used in writing the Dead Sea Scrolls have been recovered from the settlement at Qumran.<\/p>\n<p>In antiquity, various games were played by children and adults alike. From a tomb at Beni Hasan (c. 2000 <span>BC<\/span>) came a painting of pigtailed Egyptian girls keeping several balls up in the air at once. A relief in a temple at Thebes showed Ramses III playing draughts (checkers) with a concubine. Egyptian children of a later period played a game using pebbles that was perhaps the ancestor of backgammon. From Megiddo came an ivory gaming board with holes, presumably for pegs (c. 1200 <span>BC<\/span>). Children’s toys recovered from Near Eastern sites include whistles, leather-covered balls, model chariots, and animals on wheels, showing that tastes have changed very little over the ages. Adult sports such as wrestling, archery, and running were depicted in Egyptian tomb paintings.<\/p>\n<p>The embalming of Jacob and Joseph (Gn 50:2-3, 26) represented a social custom of long standing in Egypt and is thoroughly consistent with the background of the narrative. Jacob was buried in the cave of Machpelah with Sarah, Abraham, and others; although the site is well known, it cannot be excavated because it is venerated by the Arabs as the sacred resting place of their ancestor Abraham.<\/p>\n<p>An inscription associated with an ancient Hebrew burial site was found in the Russian Museum on the Mt of Olives in 1931. At some point it had been removed from the grave site. It reads, “Hither were brought the bones of Uzziah king of Judah—do not open.” The inscription came from Christ’s time, suggesting that the original tomb of the great ruler had been found during excavations in Jerusalem and that the remains had been transferred to another site. Archaeologists have shown that the kind of stone door covering the entrance to Christ’s tomb was in fashion chiefly from about 100 <span>BC<\/span> to about <span>AD<\/span> 100, which is consistent with the Gospel records.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandReligion\">Archaeology and Religion<\/p>\n<p>Archaeological excavations have done much to indicate the nature of biblical religion and worship. Long before Abram left Ur at the command of the one true God, pagan Mesopotamian peoples worshiped individual gods and recognized them as celestial deities or “sky gods.” There is thus nothing inherently impossible or improbable about the relationship of the Hebrew patriarchs to the God whom they served and venerated. The worship of heathen deities in portable shrines has been illustrated from a relief of Ramses II, which showed the divine tent in the middle of the Egyptian encampment. In addition, seventhcentury BC Phoenician writings referred to a portable shrine pulled by oxen. The Israelite wilderness tabernacle thus fits properly into that kind of background and is not of comparatively late origin, as was once supposed.<\/p>\n<p>The tradition of singers participating in preexilic worship has been verified by archaeological discoveries indicating that for centuries the Palestinians had been noted for their musical abilities. Tablets from Ras Shamra (Ugarit) are full of religious poetry, some of which contains phrases similar to expressions in the Hebrew psalms. Solomon’s temple was built by Phoenician (Canaanite) workmen according to a ground plan (cf. 1 Kgs 6) similar to that of the eighth-century <span>BC<\/span> chapel found at Tel Tainat in Syria. The Wailing Wall in Jerusalem is thought to contain stones going back to Nehemiah’s time, but no traces of Solomon’s foundations have yet been uncovered in the city. Pieces of masonry from Herod’s temple, demolished in <span>AD<\/span> 70, have come to light and furnish interesting factual information about the appearance of contemporary pillars and supporting structures. Though there were supposedly many synagogues in Palestine in Christ’s time, few remains of any significance have survived.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandWarfare\">Archaeology and Warfare<\/p>\n<p>Understanding of ancient warfare, a prominent biblical theme, has been assisted greatly by the work of archaeologists. Ancient Near Eastern peoples regarded war as conflict between the gods of the opposing nations. Military service was therefore regarded as a sacred calling, and soldiers were members of an honored profession. In his capacity as Lord of hosts, God was the commander in chief of the Hebrew army; he could order a city to be given up to the “ban,” that is, to complete destruction (cf. Jos 6:17, 24). War was waged according to well-understood rules. An enemy threatening the safety of a city would normally send its inhabitants a demand for surrender. If it was accepted, all lives were spared, though property would be plundered. If the demand was rejected, the besieged city dwellers knew that if their defenses were breached, they might all be killed. Frontal assaults, spies, ambushes, and armed patrols were all used in warfare. Sometimes battles were decided by the outcome of combat between champions (1 Sm 17:38-54).<\/p>\n<p>Ancient armor was pictured widely on reliefs and monuments, supplementing the artifacts that have been recovered. A magnificent golden helmet from Ur is an outstanding example of Sumerian military equipment, contrasting with the much smaller Hittite helmets depicted on a tomb wall at Karnak. Metal helmets (cf. 1 Sm 17:38) were worn initially only by leaders in the Israelite armies, but by Seleucid times all Hebrew soldiers were issued bronze helmets (1 Macc 6:35). Roman legionnaires commonly wore either leather or bronze helmets. The Hebrews used two kinds of shields: a large one protected the whole body and was designed for use by infantry; the other, smaller one was carried by archers (cf. 2 Chr 14:8). Such shields were generally of wood-and-leather construction, though occasionally made of bronze. Coats of scale armor (cf. Jer 46:4) were used in the Near East from at least the 15th century <span>BC<\/span>, as indicated by the recovery of such scales from Alalakh and Ugarit. Swords and spears, a normal part of Hebrew weaponry, came in a variety of shapes and sizes, as illustrated on monuments and bas-reliefs. Furnaces used for manufacturing swords were found at Gerar; Bronze Age daggers have been recovered from Lachish and Megiddo. The compound Asiatic bow, made of wood, horn, and tendons attached to iron limbs, was the successor of the Semitic weapon depicted on the Beni Hasan tableau. Discovery of names inscribed on arrowheads dating between 1300 and 900 <span>BC<\/span> seems to indicate the existence of companies of archers (cf. Is 21:17). Very little is said in the NT about contemporary military equipment.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandLiterature\">Archaeology and Literature<\/p>\n<p>Many types of biblical literature have been paralleled in counterparts discovered in the Near East. Excavators at Ras Shamra found poetic and prose tablets that contain grammatical and literary forms occurring in the Hebrew psalms. It is now incorrect to suppose that detailed law codes such as those in the Pentateuch were not compiled until after the time of Moses, because fragmentary Sumerian codes dating from about the 19th century <span>BC<\/span> exhibit the same legislative tendencies. The code of the Babylonian ruler Hammurabi (18th century <span>BC<\/span>), based on earlier Sumerian legislation, expanded the principles of justice into nearly 300 sections. Hammurabi’s code was an attempt to stabilize contemporary society on the basis of law and order. Its style is interesting; it commenced with a poetic prologue, followed by the prose legal section, and concluded with a prose epilogue. This three-part literary pattern also appears in the book of Job (prose-poetry-prose), as well as in more modern writings.<\/p>\n<p>The covenant structure of Exodus 20:1-17 and its fuller form in Deuteronomy have been examined in light of the literary structure of second-millennium <span>BC<\/span> Hittite vassal treaties from Boghazkôy. The treaties were drawn up according to a standard pattern, the elements of which occur wholly or in part in the various OT covenantal passages (Ex 20:1-17; Lv 18:1-30; Dt 1:1–31:30; Jer 31:31-37).<\/p>\n<p>What appear to be 11 Mesopotamian tablet forms in Genesis can be isolated by the recurrence of the phrase “these are the generations of” in the <span>kjv<\/span> and some modern versions. The phrase and its accompanying material correspond to the colophon (notation about a publication, often found on the very last page of modern books) of undamaged Mesopotamian tablets. Genealogical material such as occurs in Genesis was also found on clay tablets from Nuzi. The terse style of the earlier Genesis historical accounts is reminiscent of Sumerian history writing.<\/p>\n<p>Hebrew wisdom literature such as Proverbs has been paralleled from Egypt by the “Instruction of Amenemope,” where Proverbs 22:17–24:22 in particular is close in content to the Egyptian material. Scholars have yet to decide if one depended on the other, or if both went back to an even earlier source that has not survived.<\/p>\n<p>The epistolary (letter) form was a common feature of the ancient world (2 Sm 11; 1 Kgs 21; 2 Kgs 5:10, 20; Ezr 4:6-7; Neh 2:7). Many collections of Egyptian papyri, such as the Zenon documents, consisted of letters. Among the Greeks the letter form dated back to Plato. His <em>Seventh Letter<\/em> (c. 354 <span>BC<\/span>) is interesting because it attempted to rebut contemporary misunderstandings of his teaching and personal behavior. Certain of the apostle Paul’s letters (Corinthians, Galatians, Philippians, Thessalonians) also stand in that general tradition. Paul’s Letter to Philemon corresponds closely to papyrus letters from Egypt of a purely personal nature.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandLanguage\">Archaeology and Language<\/p>\n<p>Recovery of many ancient Near Eastern languages has done much to clarify our understanding of the OT. Expressions now known to be Sumerian and Akkadian occur not only in Genesis but elsewhere in the Scriptures. Thus in Genesis 1:1 the phrase “the heavens and the earth” is a Sumerian expression <em>(an-ki)<\/em> meaning “universe”; the pair of antonyms (words opposite in meaning) expresses totality. Revelation 22:13 uses this literary device to express the same concept in three different ways.<\/p>\n<p>Ugaritic and Eblaic, both west Semitic dialects, are closely related to Hebrew and contain striking literary similarities. Reference to archaic Ugaritic expressions has made it possible to translate properly some obscure Hebrew poetic language that is now seen to have preserved genuine ancient Canaanite phraseology.<\/p>\n<p>Aramaic, another northwest Semitic language, was spoken in the third millennium <span>BC<\/span>, and is represented in the OT principally by chapters in Ezra and Daniel. These were written in imperial Aramaic, as are the Elephantine papyri of the fifth and fourth centuries <span>BC<\/span>. It is now known, on the basis of the Aramaic used, to be linguistically incorrect to assign a late date to either Ezra or Daniel.<\/p>\n<p>The NT was written in <span class=\"greek\" lang=\"el\">koine<\/span><em>,<\/em> or “common” Greek, the language of the Near East and the Roman Empire. NT common Greek differs from other Greek dialects in containing underlying Semitic expressions, which are frequently unrecognized and therefore mistranslated by the unwary.<\/p>\n<p>From the foregoing it is evident that archaeological discoveries have done much to enlarge our knowledge of the ancient world. Even with the limited data at our disposal it is possible to see the men and women of Scripture as real persons, living mostly in times of stress and uncertainty but often enjoying a high degree of culture unmatched until modern times. We see such persons as they should be seen—not as mythical or legendary figures, but as true children of their age, grappling with life’s problems and catching periodically a vision of God as all powerful and all holy, guiding the destinies of individuals and nations and bringing his purposes to pass in history. Archaeology has shown that the Hebrews must never be studied separately from other ancient Near Eastern peoples but instead must be seen as one element of a vast cultural complex that included such diverse peoples as the Sumerians and the Aegeans.<\/p>\n<p>Such study must be pursued in a consistently objective fashion, arguing from relevant evidence to a proper understanding of biblical events and life. It is sometimes difficult to reconcile certain accepted interpretations of archaeological data and the evidence of Scripture. Such conflicts are few in number, however, and tend to diminish noticeably as new information is forthcoming. In principle the archaeologist has no particular interest in “proving the truth” of the Scriptures, and it is obviously impossible for a spade or a trowel to prove or disprove the spiritual revelations and assertions of Scripture. But it is fair to say that archaeology validates Hebrew history and explains many formerly obscure terms and traditions in both the OT and NT. It thus provides an authentic background for the prophecies culminating in Jesus Christ.<\/p>","content_en":"<h3>ARCHAEOLOGY AND THE BIBLE*<\/h3>\n<p>Simply defined, archaeology is the science that recovers and studies the relics of human antiquity. Biblical archaeology is concerned with the remains scattered across the Near East. Some lie buried at different levels in mounds; others survive as ruins or weathered monuments to past grandeur. Many of the artifacts bear inscriptions of sorts in a variety of ancient languages, some of which still need much study to be understood properly. Other artifacts comprise the material remains of everyday life; broken pottery bowls, charred timbers, trinkets, toys, ornaments, occasional fragments of cloth, rusted weapons, perhaps only the imprint of a woven mat. All must be interpreted carefully in the light of what is known about the period of history from which the objects have been recovered.<\/p>\n<p>Many outstanding archaeological discoveries have been entirely accidental. At Ras Shamra in Syria, a peasant’s plow struck a tomb that led to the discovery of the ancient site of Ugarit. A Bedouin in search of a lost goat discovered the cave at Qumran that contained the Dead Sea Scrolls. In 1887 an Egyptian woman found the Amarna tablets while seeking decomposed bricks for use as fertilizer. In 1945 Egyptians hunting bird manure in caves near Nag Hammadi discovered important Coptic Gnostic manuscripts. Such chance finds, however, are no substitute for systematic surveys.<\/p>\n<p>In modern archaeology potential sites are surveyed carefully, generally photographed from the air, and tested for metals and other underground anomalies by the use of complex electronic equipment. Recovered artifacts are dated according to the level where they occurred in the site and by other methods, including radiocarbon dating. The purpose is to present a chronologically accurate picture of the artifacts and also of the site itself.<\/p>\n<p>The archaeologist and the Near Eastern scholar look at this testimony to ancient life in the realization that they are dealing with factual, objective data. Although there is obviously room for some speculation or difference of opinion, the objects being handled are silent but nevertheless real witnesses to people and events of the past. The relics, therefore, need to be understood in their own right as evidence and must not be manipulated to suit the fancies of some speculative interpretation of history, culture, or religion. Near Eastern archaeology is able to help us understand Scripture by providing objective background data. If, for example, an artifact containing pictographic or other forms of writing can be dated to around 3000 <span>BC<\/span>, that alone tells us that written communications in the locality date back to at least that period. The antiquity of writing is now known to be such that all the early authors of OT material could easily have composed and written down all the narratives credited to them. Thus it is no longer necessary to suppose that Moses could not have written the Pentateuch (first five books of the Bible) on the ground that writing had not been invented in his day. In fact, archaeological discoveries have shown that Moses could, and probably did, write in Egyptian hieroglyphics, Babylonian cuneiform, and several Canaanite dialects (of which biblical Hebrew is one). Any theory of Pentateuchal composition that ignores such factual information is obviously wrong in a fundamentally important area.<\/p>\n<p>Preview<\/p>\n<p>• Archaeology and Daily Life<\/p>\n<p>• Archaeology and Religion<\/p>\n<p>• Archaeology and Warfare<\/p>\n<p>• Archaeology and Literature<\/p>\n<p>• Archaeology and Language<\/p>\n<p class=\"h2\" id=\"ArchaeologyandDailyLife\">Archaeology and Daily Life<\/p>\n<p>The kind of housing in which the ancients lived has been revealed from excavations at many Near Eastern sites. Neolithic (late Stone Age) dwellings were often simple “wattle-huts” of interwoven sticks, though some showed evidence of artistic interior decoration. The elegant middle-class home at Ur in the time of Abram was attractive even by modern standards. The magnificence of ancient palaces at such sites as Knossos, Persepolis, Mari, and Qantir is abundantly evident even from the ruins. Weaving is now known to be one of the oldest human crafts; the two types of knots used today in making oriental rugs originated in Mesopotamia in the remote past. Of similar antiquity was the manufacture of pottery, glazed and unglazed, some plain and some decorated.<\/p>\n<p>Obscure social customs in Scripture have been illustrated by archaeological discoveries. Abram’s procreation of a child by Hagar, his wife’s servant, was in conformity with local customs at Nuzi and was not regarded as immoral. The adoption of Eliezer by Abram (Gn 15:2-4) is clarified by texts from Nuzi that permitted childless couples to adopt sons who, in return for certain duties to the parents, would inherit the family estate. Such children had the inheritance rights of the firstborn, but their rights could be modified if the adopting parents subsequently had their own children. Texts from Nuzi, Ugarit, and Alalakh show that heads of families could disregard the natural order and choose any one of the sons to inherit firstborn rights (cf. Gn 48:13-22; 49:3-4). Nuzi tablets indicate that such rights could be traded between various members of the family, which accounts for the transaction between Esau and Jacob (Gn 25:31-34).<\/p>\n<p>Work of all kinds in the biblical period has been illustrated from many sources. The Beni Hasan tableau (1900 <span>BC<\/span>) shows traveling Semites bringing goods to Egypt. On one of the animals is a set of portable bellows, suggesting that the travelers may have been metalworkers. Other trades and occupations illustrated from monuments and paintings include hunting, fishing, brick making, various types of agricultural work, pottery making, and other domestic crafts. Such sources also provide valuable information about the way the ancients dressed. Men pictured on the Beni Hasan tableau were bearded and wore short skirts and sandals. Women had long, multicolored dresses fastened at the shoulder with a clasp. They wore shoes and kept their flowing hair in place by means of bands. Another Egyptian painting, dated 500 years later and showing Semites bringing gifts to the pharaoh, indicates that clothing styles had barely changed at all. These illustrations come from lands other than Palestine; the Israelites were forbidden to make representations of human beings or God.<\/p>\n<p>The most common traces of everyday life are potsherds, broken pottery pieces that were discarded in great quantities in settled areas and that can still be found today. Such fragments were often used as materials on which short messages were written, as illustrated by an important group of letters dating from the time of the prophet Jeremiah. The “Lachish letters” were actually military dispatches written in 587 <span>BC<\/span> from an outpost north of Lachish to one of the officers defending Lachish itself. Centuries later in NT times potsherds were still popular as writing materials because they were more durable than Egyptian papyrus and more convenient than waxed writing boards. Rectangular wooden palettes with a slot for the rush pens and rounded hollows for the little tablets of red and black ink have been found in Egypt. Remains of some of the ink actually used in writing the Dead Sea Scrolls have been recovered from the settlement at Qumran.<\/p>\n<p>In antiquity, various games were played by children and adults alike. From a tomb at Beni Hasan (c. 2000 <span>BC<\/span>) came a painting of pigtailed Egyptian girls keeping several balls up in the air at once. A relief in a temple at Thebes showed Ramses III playing draughts (checkers) with a concubine. Egyptian children of a later period played a game using pebbles that was perhaps the ancestor of backgammon. From Megiddo came an ivory gaming board with holes, presumably for pegs (c. 1200 <span>BC<\/span>). Children’s toys recovered from Near Eastern sites include whistles, leather-covered balls, model chariots, and animals on wheels, showing that tastes have changed very little over the ages. Adult sports such as wrestling, archery, and running were depicted in Egyptian tomb paintings.<\/p>\n<p>The embalming of Jacob and Joseph (Gn 50:2-3, 26) represented a social custom of long standing in Egypt and is thoroughly consistent with the background of the narrative. Jacob was buried in the cave of Machpelah with Sarah, Abraham, and others; although the site is well known, it cannot be excavated because it is venerated by the Arabs as the sacred resting place of their ancestor Abraham.<\/p>\n<p>An inscription associated with an ancient Hebrew burial site was found in the Russian Museum on the Mt of Olives in 1931. At some point it had been removed from the grave site. It reads, “Hither were brought the bones of Uzziah king of Judah—do not open.” The inscription came from Christ’s time, suggesting that the original tomb of the great ruler had been found during excavations in Jerusalem and that the remains had been transferred to another site. Archaeologists have shown that the kind of stone door covering the entrance to Christ’s tomb was in fashion chiefly from about 100 <span>BC<\/span> to about <span>AD<\/span> 100, which is consistent with the Gospel records.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandReligion\">Archaeology and Religion<\/p>\n<p>Archaeological excavations have done much to indicate the nature of biblical religion and worship. Long before Abram left Ur at the command of the one true God, pagan Mesopotamian peoples worshiped individual gods and recognized them as celestial deities or “sky gods.” There is thus nothing inherently impossible or improbable about the relationship of the Hebrew patriarchs to the God whom they served and venerated. The worship of heathen deities in portable shrines has been illustrated from a relief of Ramses II, which showed the divine tent in the middle of the Egyptian encampment. In addition, seventhcentury BC Phoenician writings referred to a portable shrine pulled by oxen. The Israelite wilderness tabernacle thus fits properly into that kind of background and is not of comparatively late origin, as was once supposed.<\/p>\n<p>The tradition of singers participating in preexilic worship has been verified by archaeological discoveries indicating that for centuries the Palestinians had been noted for their musical abilities. Tablets from Ras Shamra (Ugarit) are full of religious poetry, some of which contains phrases similar to expressions in the Hebrew psalms. Solomon’s temple was built by Phoenician (Canaanite) workmen according to a ground plan (cf. 1 Kgs 6) similar to that of the eighth-century <span>BC<\/span> chapel found at Tel Tainat in Syria. The Wailing Wall in Jerusalem is thought to contain stones going back to Nehemiah’s time, but no traces of Solomon’s foundations have yet been uncovered in the city. Pieces of masonry from Herod’s temple, demolished in <span>AD<\/span> 70, have come to light and furnish interesting factual information about the appearance of contemporary pillars and supporting structures. Though there were supposedly many synagogues in Palestine in Christ’s time, few remains of any significance have survived.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandWarfare\">Archaeology and Warfare<\/p>\n<p>Understanding of ancient warfare, a prominent biblical theme, has been assisted greatly by the work of archaeologists. Ancient Near Eastern peoples regarded war as conflict between the gods of the opposing nations. Military service was therefore regarded as a sacred calling, and soldiers were members of an honored profession. In his capacity as Lord of hosts, God was the commander in chief of the Hebrew army; he could order a city to be given up to the “ban,” that is, to complete destruction (cf. Jos 6:17, 24). War was waged according to well-understood rules. An enemy threatening the safety of a city would normally send its inhabitants a demand for surrender. If it was accepted, all lives were spared, though property would be plundered. If the demand was rejected, the besieged city dwellers knew that if their defenses were breached, they might all be killed. Frontal assaults, spies, ambushes, and armed patrols were all used in warfare. Sometimes battles were decided by the outcome of combat between champions (1 Sm 17:38-54).<\/p>\n<p>Ancient armor was pictured widely on reliefs and monuments, supplementing the artifacts that have been recovered. A magnificent golden helmet from Ur is an outstanding example of Sumerian military equipment, contrasting with the much smaller Hittite helmets depicted on a tomb wall at Karnak. Metal helmets (cf. 1 Sm 17:38) were worn initially only by leaders in the Israelite armies, but by Seleucid times all Hebrew soldiers were issued bronze helmets (1 Macc 6:35). Roman legionnaires commonly wore either leather or bronze helmets. The Hebrews used two kinds of shields: a large one protected the whole body and was designed for use by infantry; the other, smaller one was carried by archers (cf. 2 Chr 14:8). Such shields were generally of wood-and-leather construction, though occasionally made of bronze. Coats of scale armor (cf. Jer 46:4) were used in the Near East from at least the 15th century <span>BC<\/span>, as indicated by the recovery of such scales from Alalakh and Ugarit. Swords and spears, a normal part of Hebrew weaponry, came in a variety of shapes and sizes, as illustrated on monuments and bas-reliefs. Furnaces used for manufacturing swords were found at Gerar; Bronze Age daggers have been recovered from Lachish and Megiddo. The compound Asiatic bow, made of wood, horn, and tendons attached to iron limbs, was the successor of the Semitic weapon depicted on the Beni Hasan tableau. Discovery of names inscribed on arrowheads dating between 1300 and 900 <span>BC<\/span> seems to indicate the existence of companies of archers (cf. Is 21:17). Very little is said in the NT about contemporary military equipment.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandLiterature\">Archaeology and Literature<\/p>\n<p>Many types of biblical literature have been paralleled in counterparts discovered in the Near East. Excavators at Ras Shamra found poetic and prose tablets that contain grammatical and literary forms occurring in the Hebrew psalms. It is now incorrect to suppose that detailed law codes such as those in the Pentateuch were not compiled until after the time of Moses, because fragmentary Sumerian codes dating from about the 19th century <span>BC<\/span> exhibit the same legislative tendencies. The code of the Babylonian ruler Hammurabi (18th century <span>BC<\/span>), based on earlier Sumerian legislation, expanded the principles of justice into nearly 300 sections. Hammurabi’s code was an attempt to stabilize contemporary society on the basis of law and order. Its style is interesting; it commenced with a poetic prologue, followed by the prose legal section, and concluded with a prose epilogue. This three-part literary pattern also appears in the book of Job (prose-poetry-prose), as well as in more modern writings.<\/p>\n<p>The covenant structure of Exodus 20:1-17 and its fuller form in Deuteronomy have been examined in light of the literary structure of second-millennium <span>BC<\/span> Hittite vassal treaties from Boghazkôy. The treaties were drawn up according to a standard pattern, the elements of which occur wholly or in part in the various OT covenantal passages (Ex 20:1-17; Lv 18:1-30; Dt 1:1–31:30; Jer 31:31-37).<\/p>\n<p>What appear to be 11 Mesopotamian tablet forms in Genesis can be isolated by the recurrence of the phrase “these are the generations of” in the <span>kjv<\/span> and some modern versions. The phrase and its accompanying material correspond to the colophon (notation about a publication, often found on the very last page of modern books) of undamaged Mesopotamian tablets. Genealogical material such as occurs in Genesis was also found on clay tablets from Nuzi. The terse style of the earlier Genesis historical accounts is reminiscent of Sumerian history writing.<\/p>\n<p>Hebrew wisdom literature such as Proverbs has been paralleled from Egypt by the “Instruction of Amenemope,” where Proverbs 22:17–24:22 in particular is close in content to the Egyptian material. Scholars have yet to decide if one depended on the other, or if both went back to an even earlier source that has not survived.<\/p>\n<p>The epistolary (letter) form was a common feature of the ancient world (2 Sm 11; 1 Kgs 21; 2 Kgs 5:10, 20; Ezr 4:6-7; Neh 2:7). Many collections of Egyptian papyri, such as the Zenon documents, consisted of letters. Among the Greeks the letter form dated back to Plato. His <em>Seventh Letter<\/em> (c. 354 <span>BC<\/span>) is interesting because it attempted to rebut contemporary misunderstandings of his teaching and personal behavior. Certain of the apostle Paul’s letters (Corinthians, Galatians, Philippians, Thessalonians) also stand in that general tradition. Paul’s Letter to Philemon corresponds closely to papyrus letters from Egypt of a purely personal nature.<\/p>\n<p class=\"h2\" id=\"ArchaeologyandLanguage\">Archaeology and Language<\/p>\n<p>Recovery of many ancient Near Eastern languages has done much to clarify our understanding of the OT. Expressions now known to be Sumerian and Akkadian occur not only in Genesis but elsewhere in the Scriptures. Thus in Genesis 1:1 the phrase “the heavens and the earth” is a Sumerian expression <em>(an-ki)<\/em> meaning “universe”; the pair of antonyms (words opposite in meaning) expresses totality. Revelation 22:13 uses this literary device to express the same concept in three different ways.<\/p>\n<p>Ugaritic and Eblaic, both west Semitic dialects, are closely related to Hebrew and contain striking literary similarities. Reference to archaic Ugaritic expressions has made it possible to translate properly some obscure Hebrew poetic language that is now seen to have preserved genuine ancient Canaanite phraseology.<\/p>\n<p>Aramaic, another northwest Semitic language, was spoken in the third millennium <span>BC<\/span>, and is represented in the OT principally by chapters in Ezra and Daniel. These were written in imperial Aramaic, as are the Elephantine papyri of the fifth and fourth centuries <span>BC<\/span>. It is now known, on the basis of the Aramaic used, to be linguistically incorrect to assign a late date to either Ezra or Daniel.<\/p>\n<p>The NT was written in <span class=\"greek\" lang=\"el\">koine<\/span><em>,<\/em> or “common” Greek, the language of the Near East and the Roman Empire. NT common Greek differs from other Greek dialects in containing underlying Semitic expressions, which are frequently unrecognized and therefore mistranslated by the unwary.<\/p>\n<p>From the foregoing it is evident that archaeological discoveries have done much to enlarge our knowledge of the ancient world. Even with the limited data at our disposal it is possible to see the men and women of Scripture as real persons, living mostly in times of stress and uncertainty but often enjoying a high degree of culture unmatched until modern times. We see such persons as they should be seen—not as mythical or legendary figures, but as true children of their age, grappling with life’s problems and catching periodically a vision of God as all powerful and all holy, guiding the destinies of individuals and nations and bringing his purposes to pass in history. Archaeology has shown that the Hebrews must never be studied separately from other ancient Near Eastern peoples but instead must be seen as one element of a vast cultural complex that included such diverse peoples as the Sumerians and the Aegeans.<\/p>\n<p>Such study must be pursued in a consistently objective fashion, arguing from relevant evidence to a proper understanding of biblical events and life. It is sometimes difficult to reconcile certain accepted interpretations of archaeological data and the evidence of Scripture. Such conflicts are few in number, however, and tend to diminish noticeably as new information is forthcoming. In principle the archaeologist has no particular interest in “proving the truth” of the Scriptures, and it is obviously impossible for a spade or a trowel to prove or disprove the spiritual revelations and assertions of Scripture. But it is fair to say that archaeology validates Hebrew history and explains many formerly obscure terms and traditions in both the OT and NT. It thus provides an authentic background for the prophecies culminating in Jesus Christ.<\/p>","summary_ro":"ARCHAEOLOGY AND THE BIBLE* Simply defined, archaeology is the science that recovers and studies the relics of human antiquity. Biblical archaeology is concerned with the remains scattered across the Near East. Some lie buried at different levels in mounds; others survive as ruins or weathered monuments to past grandeur. Many of the artifacts bear inscriptions of sorts in a variety of ancient languages, some of which still need much study to be understood properly. Other artifacts comprise the...","summary_en":"ARCHAEOLOGY AND THE BIBLE* Simply defined, archaeology is the science that recovers and studies the relics of human antiquity. Biblical archaeology is concerned with the remains scattered across the Near East. Some lie buried at different levels in mounds; others survive as ruins or weathered monuments to past grandeur. Many of the artifacts bear inscriptions of sorts in a variety of ancient languages, some of which still need much study to be understood properly. Other artifacts comprise the...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13602,"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":18262,"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":24207,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Manasseh (Person)","title_en":"Manasseh (Person)","content_ro":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","content_en":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","summary_ro":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","summary_en":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":20559,"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":43550,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:14","title_en":"Study Note: Geneza 48:14","content_ro":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","content_en":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","summary_ro":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","summary_en":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71176,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:14","title_en":"Study Note: Geneza 48:14","content_ro":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","content_en":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","summary_ro":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","summary_en":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:14","title_en":"Study Note: Geneza 48:14","content_ro":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","content_en":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","summary_ro":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","summary_en":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:14","title_en":"Study Note: Geneza 48:14","content_ro":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","content_en":"<p><strong>48:14<\/strong> The <em>right hand<\/em> was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek 37:15-28; Hos 6:4; Zech 9:10).<\/p>","summary_ro":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","summary_en":"48:14 The right hand was for the head of the firstborn, and Jacob was deliberately giving that position to the younger son. That pattern was followed for four consecutive generations: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, and Ephraim over Manasseh. Many years later, Ephraim became the leading tribe in the northern kingdom, superior to the tribe of Manasseh. The entire northern kingdom of Israel was occasionally called Ephraim (see study notes on 2 Chr 28:12; Isa 11:13; Ezek...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":40638,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68264,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95890,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123516,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31205,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43551,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:15","title_en":"Study Note: Geneza 48:15","content_ro":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","content_en":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","summary_ro":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","summary_en":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71177,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:15","title_en":"Study Note: Geneza 48:15","content_ro":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","content_en":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","summary_ro":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","summary_en":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:15","title_en":"Study Note: Geneza 48:15","content_ro":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","content_en":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","summary_ro":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","summary_en":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:15","title_en":"Study Note: Geneza 48:15","content_ro":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","content_en":"<p><strong>48:15-16<\/strong> In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) <em>the God<\/em> who was in covenant with his fathers <em>Abraham<\/em> and <em>Isaac<\/em> (28:13; 31:5, 42; 32:9; 46:3); (2) <em>the God<\/em> who had been his <em>shepherd<\/em> (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) <em>the Angel<\/em> who rescued him <em>from all harm.<\/em> He prayed the same blessings for Joseph’s sons.<\/p>","summary_ro":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","summary_en":"48:15-16 In his blessing on Joseph, Jacob used a threefold invocation to describe the God in whom he trusted: (1) the God who was in covenant with his fathers Abraham and Isaac (28:13; 31:5, 42; 32:9; 46:3); (2) the God who had been his shepherd (cp. 49:24; Exod 6:6; Ps 23:1; Isa 59:20); and (3) the Angel who rescued him from all harm. He prayed the same blessings for Joseph’s sons.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60577,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88203,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115829,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143455,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":39917,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Angel of the Lord","title_en":"Angel of the Lord","content_ro":"<h3>Angel of the Lord<\/h3>\n<blockquote><p>Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel.<\/p><\/blockquote>\n<p>The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as guide and protector (Ex 14:19) and companion in the wilderness wanderings (Ex 23:20; 33:2; Nm 20:16) or negatively as assassin or destroyer (2 Sm 24:16), yet always acted to preserve the sanctity of Israel’s covenant with God. Certain individuals such as Hagar (Gn 16:7; 21:17), Balaam (Nm 22:21-22), and Abraham’s servant (Gn 24:7, 40) were also confronted by the divinely commissioned messenger (cf. further references 1 Sm 29:9; 2 Sm 14:20; 19:27; 1 Kgs 19:7; 2 Kgs 19:35; 1 Chr 21:15; 2 Chr 32:21).<\/p>\n<p>In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gn 16:7-13; 21:17; 22:11-18; 24:7, 40; 31:11-13; 48:16; Ex 3:2-10; Jgs 6:12-14; 13:21-22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says, “You may not look directly at my face, for no one may see me and live” (Ex 33:20, <span>nlt<\/span>). And yet Hagar (Gn 16:13), Jacob (Gn 32:30), and Moses (Ex 33:11) are said to have seen God “face-to-face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God. The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) assures the hearer-reader that it is one God who directs the course of history (Gn 16:7; 31:11; Ex 3:2).<\/p>","content_en":"<h3>Angel of the Lord<\/h3>\n<blockquote><p>Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel.<\/p><\/blockquote>\n<p>The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as guide and protector (Ex 14:19) and companion in the wilderness wanderings (Ex 23:20; 33:2; Nm 20:16) or negatively as assassin or destroyer (2 Sm 24:16), yet always acted to preserve the sanctity of Israel’s covenant with God. Certain individuals such as Hagar (Gn 16:7; 21:17), Balaam (Nm 22:21-22), and Abraham’s servant (Gn 24:7, 40) were also confronted by the divinely commissioned messenger (cf. further references 1 Sm 29:9; 2 Sm 14:20; 19:27; 1 Kgs 19:7; 2 Kgs 19:35; 1 Chr 21:15; 2 Chr 32:21).<\/p>\n<p>In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gn 16:7-13; 21:17; 22:11-18; 24:7, 40; 31:11-13; 48:16; Ex 3:2-10; Jgs 6:12-14; 13:21-22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says, “You may not look directly at my face, for no one may see me and live” (Ex 33:20, <span>nlt<\/span>). And yet Hagar (Gn 16:13), Jacob (Gn 32:30), and Moses (Ex 33:11) are said to have seen God “face-to-face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God. The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) assures the hearer-reader that it is one God who directs the course of history (Gn 16:7; 31:11; Ex 3:2).<\/p>","summary_ro":"Angel of the Lord Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel. The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as gu...","summary_en":"Angel of the Lord Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel. The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as gu...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":40741,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68367,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95993,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123619,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43552,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:17","title_en":"Study Note: Geneza 48:17","content_ro":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","content_en":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","summary_ro":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","summary_en":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71178,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:17","title_en":"Study Note: Geneza 48:17","content_ro":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","content_en":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","summary_ro":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","summary_en":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:17","title_en":"Study Note: Geneza 48:17","content_ro":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","content_en":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","summary_ro":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","summary_en":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:17","title_en":"Study Note: Geneza 48:17","content_ro":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","content_en":"<p><strong>48:17-19<\/strong> <em>Joseph was upset:<\/em> He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.<\/p>","summary_ro":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","summary_en":"48:17-19 Joseph was upset: He expected God to act according to convention, but faith recognizes that God’s ways are not man’s ways, and God’s thoughts are not man’s thoughts. It took Jacob a lifetime to learn this lesson, but he did learn it, and here he acted on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":31381,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Primogeniture*","title_en":"Primogeniture*","content_ro":"<h3>PRIMOGENITURE*<\/h3>\n<p>Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to the rights of the firstborn (primogeniture) can be seen in the distinction drawn between the firstborn and other sons (Gn 10:15; 25:13; 36:15), the double portion to be given to the firstborn (Dt 21:17), as well as the paternal blessing given to them (Gn 21:1-14; 27:1-29; 48:18).<\/p>\n<p><em>See also<\/em> Birthright; Firstborn.<\/p>","content_en":"<h3>PRIMOGENITURE*<\/h3>\n<p>Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to the rights of the firstborn (primogeniture) can be seen in the distinction drawn between the firstborn and other sons (Gn 10:15; 25:13; 36:15), the double portion to be given to the firstborn (Dt 21:17), as well as the paternal blessing given to them (Gn 21:1-14; 27:1-29; 48:18).<\/p>\n<p><em>See also<\/em> Birthright; Firstborn.<\/p>","summary_ro":"PRIMOGENITURE* Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to th...","summary_en":"PRIMOGENITURE* Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to th...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":40876,"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":68502,"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":96128,"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":123754,"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}],"22":[{"id":2583,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Archery Archer","title_en":"Archery Archer","content_ro":"<h3>ARCHER, ARCHERY<\/h3>\n<p>The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of these bows could fire arrows from 300 to 400 yards (274 to 366 meters). The archer needed to be a strong person to string and operate it.<\/p>\n<p>While the archer used the bow for hunting, it was particularly useful in war. Saul and Jonathan fought with sword and bow (1 Sm 18:4), and David’s army contained skilled bowmen (1 Chr 12:2). The kings of Israel equipped their troops with bows (2 Chr 17:17). Israel’s enemies, the Egyptians, Syrians, Assyrians, Babylonians, Persians, Greeks, and Romans, all had strong contingents of archers, with excellent pictures still available on some of their bas-reliefs.<\/p>\n<p>Job used the metaphor of God’s archers round about him when describing his many bodily ailments (Jb 16:13). At times the archer’s bow represents violence (Pss 11:2; 57:4) or divine judgment (Pss 7:13; 38:2; 64:7).<\/p>\n<p><em>See also<\/em> Armor and Weapons.<\/p>","content_en":"<h3>ARCHER, ARCHERY<\/h3>\n<p>The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of these bows could fire arrows from 300 to 400 yards (274 to 366 meters). The archer needed to be a strong person to string and operate it.<\/p>\n<p>While the archer used the bow for hunting, it was particularly useful in war. Saul and Jonathan fought with sword and bow (1 Sm 18:4), and David’s army contained skilled bowmen (1 Chr 12:2). The kings of Israel equipped their troops with bows (2 Chr 17:17). Israel’s enemies, the Egyptians, Syrians, Assyrians, Babylonians, Persians, Greeks, and Romans, all had strong contingents of archers, with excellent pictures still available on some of their bas-reliefs.<\/p>\n<p>Job used the metaphor of God’s archers round about him when describing his many bodily ailments (Jb 16:13). At times the archer’s bow represents violence (Pss 11:2; 57:4) or divine judgment (Pss 7:13; 38:2; 64:7).<\/p>\n<p><em>See also<\/em> Armor and Weapons.<\/p>","summary_ro":"ARCHER, ARCHERY The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of th...","summary_en":"ARCHER, ARCHERY The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of th...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6033,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Canaanite Canaan","title_en":"Canaanite Canaan","content_ro":"<h3>CANAAN, CANAANITE<\/h3>\n<p>Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites.<\/p>\n<p>Preview<\/p>\n<p>• Land and People<\/p>\n<p>• Language<\/p>\n<p>• Literature<\/p>\n<p>• History<\/p>\n<p>• Religion<\/p>\n<p>• Influence on Israel<\/p>\n<p class=\"h2\" id=\"LandandPeople\">Land and People<\/p>\n<p>In the “table of nations” (Gn 10:15-19), Noah’s grandson Canaan was progenitor of 11 groups that lived in the area of Syria and Palestine. The first six evidently occupied territory at or south of Sidon, whereas the others lived farther north. The northerners mostly settled on the edge of the coastal plain; in the south, settlement spread eastward to the upland areas. OT references specifically placed the Canaanites in western Palestine’s valleys and coastal areas; the upland country was occupied by Amorites and other peoples (Nm 13:29; Jos 5:1; 7:9; Jgs 1:27-36).<\/p>\n<p>One of the earliest known references to the people of Canaan is in a tablet from Mari (15th century <span>BC<\/span>), in which a military officer reported his surveillance of “thieves and Canaanites.” The Canaanites were listed as a group on the Memphis Stele (inscribed column) of the Egyptian pharaoh Amenophis II (c. 1440 <span>BC<\/span>). The land of Canaan was mentioned in a 15th-century inscription of Idrimi, king of Aleppo (west of Ugarit), who fled to the Canaanite seaport of Ammiya and then became ruler of Alalakh (north of Ugarit). During the Amarna Age (15th–14th centuries <span>BC<\/span>), Palestine was politically dominated by Egypt, according to the Egyptian Amarna tablets.<\/p>\n<p>Just as “Canaan” designated the whole western Palestinian area, so “Canaanite” described its pre-Israelite inhabitants without specifying race. Among the peoples who lived in Palestine, the Amorites first appeared in the second millennium <span>BC<\/span> as immigrants from Mesopotamia.<\/p>\n<p>Several OT references seem to equate Amorite territory and the land of Canaan (Gn 12:5-6; 15:18-21; 48:22), a tradition reflected in the 18th-century <span>BC<\/span> Alalakh tablets, which depicted “Amurru” as part of Syria-Palestine. Tablets from Mari from about the same period speak of an Amorite ruler of Hazor in northern Palestine. The Tell el-Amarna texts (14th–13th centuries <span>BC<\/span>) indicate that the Amurru kingdom of the Lebanon region was monopolizing coastal trade and commerce; therefore, references to the two peoples (Amorites and Canaanites) together in Moses’ time and throughout the late Bronze Age (c. 1550–1200 <span>BC<\/span>) are not surprising.<\/p>\n<p>At the end of that period, the “Sea Peoples” (largely Philistines) destroyed the Hittite Empire, and in the time of Ramses III (c. 1180 <span>BC<\/span>) occupied western Palestine. The Israelite conquest of Palestine broke the power of many Canaanite and Amorite city-states, while the rise of a Philistine confederacy on the southern Palestinian coast restricted further the range of specifically Canaanite territory. From the beginning of the Iron Age the cultural heirs of the Canaanites were the Phoenicians, centered in the city-states of Tyre and Sidon, who themselves liked to be known as Canaanites (cf. Mt 15:21-22; Mk 7:24-26).<\/p>\n<p class=\"h2\" id=\"Language\">Language<\/p>\n<p>The various groups that inhabited western Palestine in the pre-Israelite period probably spoke related dialects of the Northwest Semitic linguistic family. The large territory covered by those peoples and the possible influence of Amorite, Hurrian, and Ugaritic languages complicate modern theories about what is properly meant by “Canaanite” as a language.<\/p>\n<p class=\"h2\" id=\"Literature\">Literature<\/p>\n<p>As with language, it is difficult to be specific about Canaanite literature. One clear fact is that our own alphabet originated in middle Bronze Age Canaan. Before that time, writing was either pictographic (words or ideas represented by pictures), cuneiform (wedge-shaped impressions in soft clay representing syllables and whole words), or hieroglyphic (Egyptian pictorial writing). Alphabetical writing was passed on through the Hebrews and Phoenicians to the Greeks, who gave our present alphabet its classical form.<\/p>\n<p>Until 1929 little Canaanite literature was known, but with the discoveries at Ugarit a large body of literary material came to light. The discoveries included portions of an epic poem about the god Baal and his consort Anath (possibly from c. 2000 <span>BC<\/span>), a legend about a royal personage named Aqhat (from c. 1800 <span>BC<\/span>), the legendary activities of King Keret (written c. 1500 <span>BC<\/span>), and fragmentary religious, medical, and administrative material.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Archaeological evidence shows that western Palestine was occupied as far back as the Old Stone Age. Mesolithic, Neolithic, and Chalcolithic deposits have also been found at several sites. It is possible that Semitic-speaking peoples inhabited places such as Jericho, Megiddo, and Byblos around 3000 <span>BC<\/span>. Discoveries at Tell Mardikh (Ebla) show that a vigorous Canaanite Empire existed in Syria about 2500 <span>BC<\/span>, and there is no doubt that both Amorite and Canaanite peoples were firmly settled in Syria and Palestine by 2000 <span>BC<\/span>. The best evidence for Canaanite occupation of western Palestine has come from the middle and late Bronze Age (c. 1950–1200 <span>BC<\/span>), when the land was dotted with Canaanite and Amorite city-states.<\/p>\n<p>The Egyptians made periodic forays into Palestine during their 5th and 6th dynasties; in the 13th dynasty (second millennium <span>BC<\/span>) they controlled much of Syria-Palestine both politically and economically.<\/p>\n<p>Canaanite contacts with Mesopotamia from about 2000 <span>BC<\/span> are indicated in texts discovered at Mari and Ugarit. Evidently Amorites, Hurrians, early Assyrians, and other peoples periodically migrated to Canaan, bringing with them a diversity of political and social forms. By the late 16th century <span>BC<\/span>, most of the small Canaanite kingdoms were firmly under Egyptian control. Within two centuries the most northerly ones were subject to Hittite political influence.<\/p>\n<p>Canaanite history is further complicated by the activities of the Hyksos people between about 1800 and 1500 <span>BC<\/span>. Of mixed Asiatic origin, the Hyksos owed much of their political influence to their military use of iron-fitted chariots and the compound Asiatic bow. From Canaanite locations like Hazor and Jericho, they invaded Egypt and established control there from about 1776 to about 1570 <span>BC<\/span>. When they were expelled at the start of Egypt’s New Kingdom (1570–1100 <span>BC<\/span>), they retreated to fortified sites in southern Canaan.<\/p>\n<p>Egyptian control over western Palestine had disappeared by the time of the Israelite conquest of Canaan; Joshua met predominantly Canaanite and Amorite opposition. The Israelite occupation of Canaan was aided by the state of decay into which the small Palestinian kingdoms had fallen. With the destruction of Hittite culture by the Sea Peoples and their occupation of the northern and coastal regions, the traditional city-states collapsed. From about 1100 <span>BC<\/span>, Canaanite culture was restricted to Tyre, Sidon, and a few other places.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>Before the Ugaritic discoveries, little was known about Canaanite religion apart from OT references to it. From what is now known of Canaanite culture, the head of the Canaanite list of gods was a shadowy personage named El, who was worshiped as the “father of man.” His consorts were Athirat, known to the Israelites as Asherah, Astarte, and Baaltis. El had a son, Baal, a fertility god described in myths as the lord of rain and storm. Baal succeeded his father as head of the pantheon (list of gods) and supposedly resided in the distant northern heavens. A monument found at Ugarit represented him carrying a thunderbolt at his left side and a mace in his right hand.<\/p>\n<p>Many small terra-cotta figurines with exaggerated secondary sexual characteristics, representing one or the other of the female deities, have been recovered from middle and late Bronze Age sites in western Palestine. A center devoted to the Anath cult, excavated at Byblos in Phoenicia, was evidently notorious for religious prostitution and sexual fertility rites; many naked female figures were found there. Other Canaanite cult objects included a sacred pillar of some sort <em>(<\/em><span class=\"hebrew\" lang=\"he\">massebah<\/span><em>)<\/em> and a wooden image <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>),<\/em> probably of the goddess herself.<\/p>\n<p>In the Amarna Age, Canaanite orgiastic religion was especially influential in the Near East; it infiltrated to some extent even the conservative religions of Egypt and Babylonia. Four principal festivals associated with agriculture seem to have been celebrated by the Canaanites, invariably occasions of revelry, drunkenness, and sexual excess. Canaanite religion was evidently the most sexually depraved of any in the ancient world.<\/p>\n<p class=\"h2\" id=\"InfluenceonIsrael\">Influence on Israel<\/p>\n<p>Israelite morality, as defined by the covenant laws of Mt Sinai, was very different from the cultic traditions of Canaanite life. Hebrew ethical monotheism was in many ways opposite to the depraved polytheistic nature worship of Canaanite religion. It was clear that the two systems could not coexist. Hence the law contained strict instructions that the Canaanites and their ways were to be eliminated from the Promised Land (Ex 23:24; 34:13-16; Dt 7:1-5) and that the Hebrews were to remain separate from Canaanite religion in loyalty to God’s covenant. That was far from easy, if only because both peoples spoke closely related dialects and therefore used similar expressions of speech. Further, the invading Israelites under Joshua found that the Canaanites were superior to them in building stone structures and in making metal tools, implements, and weapons. The Hebrews, at a disadvantage, must have faced the prospect of requiring technical help from the Canaanites. In the time of King Solomon, Canaanites from Phoenicia were enlisted to design and construct the temple of the Lord in Jerusalem. A superficial resemblance between some aspects of Canaanite and Hebrew religion, such as peace offerings and certain divine titles, also made it difficult to maintain Israel’s cultural distinctiveness.<\/p>\n<p>Except for the “ban” imposed at Jericho, the Israelites were able to use Canaanite equipment captured in battle. Hence their determination to destroy all traces of the Canaanites, including their corrupt religion, was gradually weakened. By the time of King Ahab, when the worship of the Tyrian Baal was firmly entrenched in the northern kingdom of Israel, the Hebrews were in serious danger of losing their spiritual and theological distinctiveness. Their priests, who should have played a major part in maintaining the uniqueness of the covenant faith, often lapsed into Canaanite ways, emulating the immorality of their pagan neighbors and encouraging the Israelite people to do likewise (cf. 1 Sm 2:22).<\/p>\n<p>As a result, Hebrew prophets proclaimed that their nation, which had almost completely succumbed to Canaanite blandishments, would have to be purified by exile before a renewed faith could become a possibility for Israel.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Israel, History of; Palestine.<\/p>","content_en":"<h3>CANAAN, CANAANITE<\/h3>\n<p>Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites.<\/p>\n<p>Preview<\/p>\n<p>• Land and People<\/p>\n<p>• Language<\/p>\n<p>• Literature<\/p>\n<p>• History<\/p>\n<p>• Religion<\/p>\n<p>• Influence on Israel<\/p>\n<p class=\"h2\" id=\"LandandPeople\">Land and People<\/p>\n<p>In the “table of nations” (Gn 10:15-19), Noah’s grandson Canaan was progenitor of 11 groups that lived in the area of Syria and Palestine. The first six evidently occupied territory at or south of Sidon, whereas the others lived farther north. The northerners mostly settled on the edge of the coastal plain; in the south, settlement spread eastward to the upland areas. OT references specifically placed the Canaanites in western Palestine’s valleys and coastal areas; the upland country was occupied by Amorites and other peoples (Nm 13:29; Jos 5:1; 7:9; Jgs 1:27-36).<\/p>\n<p>One of the earliest known references to the people of Canaan is in a tablet from Mari (15th century <span>BC<\/span>), in which a military officer reported his surveillance of “thieves and Canaanites.” The Canaanites were listed as a group on the Memphis Stele (inscribed column) of the Egyptian pharaoh Amenophis II (c. 1440 <span>BC<\/span>). The land of Canaan was mentioned in a 15th-century inscription of Idrimi, king of Aleppo (west of Ugarit), who fled to the Canaanite seaport of Ammiya and then became ruler of Alalakh (north of Ugarit). During the Amarna Age (15th–14th centuries <span>BC<\/span>), Palestine was politically dominated by Egypt, according to the Egyptian Amarna tablets.<\/p>\n<p>Just as “Canaan” designated the whole western Palestinian area, so “Canaanite” described its pre-Israelite inhabitants without specifying race. Among the peoples who lived in Palestine, the Amorites first appeared in the second millennium <span>BC<\/span> as immigrants from Mesopotamia.<\/p>\n<p>Several OT references seem to equate Amorite territory and the land of Canaan (Gn 12:5-6; 15:18-21; 48:22), a tradition reflected in the 18th-century <span>BC<\/span> Alalakh tablets, which depicted “Amurru” as part of Syria-Palestine. Tablets from Mari from about the same period speak of an Amorite ruler of Hazor in northern Palestine. The Tell el-Amarna texts (14th–13th centuries <span>BC<\/span>) indicate that the Amurru kingdom of the Lebanon region was monopolizing coastal trade and commerce; therefore, references to the two peoples (Amorites and Canaanites) together in Moses’ time and throughout the late Bronze Age (c. 1550–1200 <span>BC<\/span>) are not surprising.<\/p>\n<p>At the end of that period, the “Sea Peoples” (largely Philistines) destroyed the Hittite Empire, and in the time of Ramses III (c. 1180 <span>BC<\/span>) occupied western Palestine. The Israelite conquest of Palestine broke the power of many Canaanite and Amorite city-states, while the rise of a Philistine confederacy on the southern Palestinian coast restricted further the range of specifically Canaanite territory. From the beginning of the Iron Age the cultural heirs of the Canaanites were the Phoenicians, centered in the city-states of Tyre and Sidon, who themselves liked to be known as Canaanites (cf. Mt 15:21-22; Mk 7:24-26).<\/p>\n<p class=\"h2\" id=\"Language\">Language<\/p>\n<p>The various groups that inhabited western Palestine in the pre-Israelite period probably spoke related dialects of the Northwest Semitic linguistic family. The large territory covered by those peoples and the possible influence of Amorite, Hurrian, and Ugaritic languages complicate modern theories about what is properly meant by “Canaanite” as a language.<\/p>\n<p class=\"h2\" id=\"Literature\">Literature<\/p>\n<p>As with language, it is difficult to be specific about Canaanite literature. One clear fact is that our own alphabet originated in middle Bronze Age Canaan. Before that time, writing was either pictographic (words or ideas represented by pictures), cuneiform (wedge-shaped impressions in soft clay representing syllables and whole words), or hieroglyphic (Egyptian pictorial writing). Alphabetical writing was passed on through the Hebrews and Phoenicians to the Greeks, who gave our present alphabet its classical form.<\/p>\n<p>Until 1929 little Canaanite literature was known, but with the discoveries at Ugarit a large body of literary material came to light. The discoveries included portions of an epic poem about the god Baal and his consort Anath (possibly from c. 2000 <span>BC<\/span>), a legend about a royal personage named Aqhat (from c. 1800 <span>BC<\/span>), the legendary activities of King Keret (written c. 1500 <span>BC<\/span>), and fragmentary religious, medical, and administrative material.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Archaeological evidence shows that western Palestine was occupied as far back as the Old Stone Age. Mesolithic, Neolithic, and Chalcolithic deposits have also been found at several sites. It is possible that Semitic-speaking peoples inhabited places such as Jericho, Megiddo, and Byblos around 3000 <span>BC<\/span>. Discoveries at Tell Mardikh (Ebla) show that a vigorous Canaanite Empire existed in Syria about 2500 <span>BC<\/span>, and there is no doubt that both Amorite and Canaanite peoples were firmly settled in Syria and Palestine by 2000 <span>BC<\/span>. The best evidence for Canaanite occupation of western Palestine has come from the middle and late Bronze Age (c. 1950–1200 <span>BC<\/span>), when the land was dotted with Canaanite and Amorite city-states.<\/p>\n<p>The Egyptians made periodic forays into Palestine during their 5th and 6th dynasties; in the 13th dynasty (second millennium <span>BC<\/span>) they controlled much of Syria-Palestine both politically and economically.<\/p>\n<p>Canaanite contacts with Mesopotamia from about 2000 <span>BC<\/span> are indicated in texts discovered at Mari and Ugarit. Evidently Amorites, Hurrians, early Assyrians, and other peoples periodically migrated to Canaan, bringing with them a diversity of political and social forms. By the late 16th century <span>BC<\/span>, most of the small Canaanite kingdoms were firmly under Egyptian control. Within two centuries the most northerly ones were subject to Hittite political influence.<\/p>\n<p>Canaanite history is further complicated by the activities of the Hyksos people between about 1800 and 1500 <span>BC<\/span>. Of mixed Asiatic origin, the Hyksos owed much of their political influence to their military use of iron-fitted chariots and the compound Asiatic bow. From Canaanite locations like Hazor and Jericho, they invaded Egypt and established control there from about 1776 to about 1570 <span>BC<\/span>. When they were expelled at the start of Egypt’s New Kingdom (1570–1100 <span>BC<\/span>), they retreated to fortified sites in southern Canaan.<\/p>\n<p>Egyptian control over western Palestine had disappeared by the time of the Israelite conquest of Canaan; Joshua met predominantly Canaanite and Amorite opposition. The Israelite occupation of Canaan was aided by the state of decay into which the small Palestinian kingdoms had fallen. With the destruction of Hittite culture by the Sea Peoples and their occupation of the northern and coastal regions, the traditional city-states collapsed. From about 1100 <span>BC<\/span>, Canaanite culture was restricted to Tyre, Sidon, and a few other places.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>Before the Ugaritic discoveries, little was known about Canaanite religion apart from OT references to it. From what is now known of Canaanite culture, the head of the Canaanite list of gods was a shadowy personage named El, who was worshiped as the “father of man.” His consorts were Athirat, known to the Israelites as Asherah, Astarte, and Baaltis. El had a son, Baal, a fertility god described in myths as the lord of rain and storm. Baal succeeded his father as head of the pantheon (list of gods) and supposedly resided in the distant northern heavens. A monument found at Ugarit represented him carrying a thunderbolt at his left side and a mace in his right hand.<\/p>\n<p>Many small terra-cotta figurines with exaggerated secondary sexual characteristics, representing one or the other of the female deities, have been recovered from middle and late Bronze Age sites in western Palestine. A center devoted to the Anath cult, excavated at Byblos in Phoenicia, was evidently notorious for religious prostitution and sexual fertility rites; many naked female figures were found there. Other Canaanite cult objects included a sacred pillar of some sort <em>(<\/em><span class=\"hebrew\" lang=\"he\">massebah<\/span><em>)<\/em> and a wooden image <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>),<\/em> probably of the goddess herself.<\/p>\n<p>In the Amarna Age, Canaanite orgiastic religion was especially influential in the Near East; it infiltrated to some extent even the conservative religions of Egypt and Babylonia. Four principal festivals associated with agriculture seem to have been celebrated by the Canaanites, invariably occasions of revelry, drunkenness, and sexual excess. Canaanite religion was evidently the most sexually depraved of any in the ancient world.<\/p>\n<p class=\"h2\" id=\"InfluenceonIsrael\">Influence on Israel<\/p>\n<p>Israelite morality, as defined by the covenant laws of Mt Sinai, was very different from the cultic traditions of Canaanite life. Hebrew ethical monotheism was in many ways opposite to the depraved polytheistic nature worship of Canaanite religion. It was clear that the two systems could not coexist. Hence the law contained strict instructions that the Canaanites and their ways were to be eliminated from the Promised Land (Ex 23:24; 34:13-16; Dt 7:1-5) and that the Hebrews were to remain separate from Canaanite religion in loyalty to God’s covenant. That was far from easy, if only because both peoples spoke closely related dialects and therefore used similar expressions of speech. Further, the invading Israelites under Joshua found that the Canaanites were superior to them in building stone structures and in making metal tools, implements, and weapons. The Hebrews, at a disadvantage, must have faced the prospect of requiring technical help from the Canaanites. In the time of King Solomon, Canaanites from Phoenicia were enlisted to design and construct the temple of the Lord in Jerusalem. A superficial resemblance between some aspects of Canaanite and Hebrew religion, such as peace offerings and certain divine titles, also made it difficult to maintain Israel’s cultural distinctiveness.<\/p>\n<p>Except for the “ban” imposed at Jericho, the Israelites were able to use Canaanite equipment captured in battle. Hence their determination to destroy all traces of the Canaanites, including their corrupt religion, was gradually weakened. By the time of King Ahab, when the worship of the Tyrian Baal was firmly entrenched in the northern kingdom of Israel, the Hebrews were in serious danger of losing their spiritual and theological distinctiveness. Their priests, who should have played a major part in maintaining the uniqueness of the covenant faith, often lapsed into Canaanite ways, emulating the immorality of their pagan neighbors and encouraging the Israelite people to do likewise (cf. 1 Sm 2:22).<\/p>\n<p>As a result, Hebrew prophets proclaimed that their nation, which had almost completely succumbed to Canaanite blandishments, would have to be purified by exile before a renewed faith could become a possibility for Israel.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Israel, History of; Palestine.<\/p>","summary_ro":"CANAAN, CANAANITE Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites. Preview •...","summary_en":"CANAAN, CANAANITE Palestinian territory (the Promised Land) west of the Jordan River, settled by the Israelites at the time of Joshua’s leadership. Portions of southern Syria were also frequently considered part of Canaanite territory, the northern borders of which were never clearly defined. The pre-Israelite peoples of western Palestine, excluding northern Syria and such places as Ugarit (Ras Shamra) on the Mediterranean coast of Syria, carried the broad designation of Canaanites. Preview •...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20560,"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":36495,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sychar","title_en":"Sychar","content_ro":"<h3>SYCHAR<\/h3>\n<p>Town in Samaria, mentioned in the Bible only in John 4:5. The name has been taken as a variant form of the Greek transliteration of the Hebrew name Shechem. Many scholars favor an identification with the present-day village of Askar, which is located at the southeast foot of Mt Ebal, about one-half mile (.8 kilometer) north of Jacob’s well. Excavations appear to favor the Shechem identification, which was proposed by Jerome. The Babylonian Talmud refers to a place called Sichar or Suchar, but its location is not known.<\/p>\n<p>Sychar is said to be near the field that Jacob gave to his son Joseph (Jn 4:5). The record of the giving of this parcel of land is recorded in Genesis 48:22. When Jacob had concluded the blessing of Joseph’s two sons, Manasseh and Ephraim, he told Joseph that he had given to him rather than to his brothers “one mountain slope which I took from the hand of the Amorites with my sword and with my bow” (Gn 48:22, <span>rsv<\/span>). The Hebrew word translated “slope” is the word for shoulder and the name of the city of Shechem. It was on this piece of property that Joseph was buried (Jos 24:32). This passage also states that Jacob bought the ground from the sons of Hamor, the father of Shechem, for a hundred pieces of silver (cf. Gn 33:19; Acts 7:16).<\/p>\n\n<p>The account of Jesus’ visit to Sychar in John 4 is important. Jesus came to Sychar because of a spiritual, not geographical, imperative (Jn 4:4). One of the objectives of this mission was to break down barriers: the hostility between the racially pure Jew and the mixed-race Samaritan (v 9); the social restrictions between men and women (v 27); the societal separation between the ritually clean and the morally impure (this woman was ostracized; she came to the well alone and at an unusual time, v 6). The conversation between Jesus and the woman is instructive as to personal witness. The spiritual discernment and compassion of Jesus are evident. When the woman received the testimony of his identity as the Messiah, she too became an effective witness (vv 28-30). The new believers among the Samaritans asked Jesus to stay with them, so he remained for two days and many more believed in him (vv 39-41).<\/p>","content_en":"<h3>SYCHAR<\/h3>\n<p>Town in Samaria, mentioned in the Bible only in John 4:5. The name has been taken as a variant form of the Greek transliteration of the Hebrew name Shechem. Many scholars favor an identification with the present-day village of Askar, which is located at the southeast foot of Mt Ebal, about one-half mile (.8 kilometer) north of Jacob’s well. Excavations appear to favor the Shechem identification, which was proposed by Jerome. The Babylonian Talmud refers to a place called Sichar or Suchar, but its location is not known.<\/p>\n<p>Sychar is said to be near the field that Jacob gave to his son Joseph (Jn 4:5). The record of the giving of this parcel of land is recorded in Genesis 48:22. When Jacob had concluded the blessing of Joseph’s two sons, Manasseh and Ephraim, he told Joseph that he had given to him rather than to his brothers “one mountain slope which I took from the hand of the Amorites with my sword and with my bow” (Gn 48:22, <span>rsv<\/span>). The Hebrew word translated “slope” is the word for shoulder and the name of the city of Shechem. It was on this piece of property that Joseph was buried (Jos 24:32). This passage also states that Jacob bought the ground from the sons of Hamor, the father of Shechem, for a hundred pieces of silver (cf. Gn 33:19; Acts 7:16).<\/p>\n\n<p>The account of Jesus’ visit to Sychar in John 4 is important. Jesus came to Sychar because of a spiritual, not geographical, imperative (Jn 4:4). One of the objectives of this mission was to break down barriers: the hostility between the racially pure Jew and the mixed-race Samaritan (v 9); the social restrictions between men and women (v 27); the societal separation between the ritually clean and the morally impure (this woman was ostracized; she came to the well alone and at an unusual time, v 6). The conversation between Jesus and the woman is instructive as to personal witness. The spiritual discernment and compassion of Jesus are evident. When the woman received the testimony of his identity as the Messiah, she too became an effective witness (vv 28-30). The new believers among the Samaritans asked Jesus to stay with them, so he remained for two days and many more believed in him (vv 39-41).<\/p>","summary_ro":"SYCHAR Town in Samaria, mentioned in the Bible only in John 4:5. The name has been taken as a variant form of the Greek transliteration of the Hebrew name Shechem. Many scholars favor an identification with the present-day village of Askar, which is located at the southeast foot of Mt Ebal, about one-half mile (.8 kilometer) north of Jacob’s well. Excavations appear to favor the Shechem identification, which was proposed by Jerome. The Babylonian Talmud refers to a place called Sichar or Such...","summary_en":"SYCHAR Town in Samaria, mentioned in the Bible only in John 4:5. The name has been taken as a variant form of the Greek transliteration of the Hebrew name Shechem. Many scholars favor an identification with the present-day village of Askar, which is located at the southeast foot of Mt Ebal, about one-half mile (.8 kilometer) north of Jacob’s well. Excavations appear to favor the Shechem identification, which was proposed by Jerome. The Babylonian Talmud refers to a place called Sichar or Such...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43553,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:22","title_en":"Study Note: Geneza 48:22","content_ro":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","content_en":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","summary_ro":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","summary_en":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:22","title_en":"Study Note: Geneza 48:22","content_ro":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","content_en":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","summary_ro":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","summary_en":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:22","title_en":"Study Note: Geneza 48:22","content_ro":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","content_en":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","summary_ro":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","summary_en":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 48:22","title_en":"Study Note: Geneza 48:22","content_ro":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","content_en":"<p><strong>48:22<\/strong> Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed <em>extra portion<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">shekem<\/span>) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.<\/p>","summary_ro":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","summary_en":"48:22 Joseph was later buried at Shechem (Josh 24:32) as a sign that he possessed this bequeathed extra portion (Hebrew shekem) of land. Jacob had apparently conquered this area though the occasion is not mentioned elsewhere.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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