Ieremia 39
1 Ierusalimul a fost luat. În al nouălea an al lui Zedechia, împăratul lui Iuda, în luna a zecea, a venit Nebucadneţar, împăratul Babilonului, cu toată oştirea lui înaintea Ierusalimului, şi l-a împresurat;
2 iar în anul al unsprezecelea al lui Zedechia, în ziua a noua a lunii a patra, au pătruns în cetate.
3 Atunci au înaintat toate căpeteniile împăratului Babilonului, şi au cuprins poarta dela mijloc. Erau: Nergal-Şareţer, Samgar-Nebu, Sarsechim, căpetenia famenilor dregători, Nergal-Şareţer, căpetenia magilor, şi toate celelalte căpetenii ale împăratului Babilonului.
4 Zedechia, împăratul lui Iuda, şi toţi oamenii de război, cum i-au văzut, au fugit, şi au ieşit noaptea din cetate, pe drumul grădinii împăratului, pe poarta dintre cele două ziduri, şi au apucat pe drumul câmpiei.
5 Dar oastea Haldeilor i-a urmărit, şi a ajuns pe Zedechia în câmpiile Ierihonului. L-au luat, şi l-au dus la Nebucadneţar, împăratul Babilonului, la Ribla, în ţara Hamatului; el a dat o hotărâre împotriva lui.
6 Împăratul Babilonului a pus să junghie la Ribla pe fiii lui Zedechia înaintea lui, împreună cu toţi mai marii lui Iuda.
7 Apoi a pus să scoată ochii lui Zedechia, şi a pus să-l lege cu lanţuri de aramă, ca să-l ducă la Babilon.
8 Haldeii au ars cu foc casa împăratului şi casele poporului, şi au dărâmat zidurile Ierusalimului.
9 Nebuzaradan, căpetenia străjerilor, a luat robi la Babilon, pe aceia din popor cari rămăseseră în cetate, pe cei ce se supuseseră lui, şi pe rămăşiţa poporului.
10 Dar Nebuzaradan, căpetenia străjerilor, a lăsat în ţara lui Iuda pe unii din cei mai săraci din popor, pe ceice n-aveau nimic; şi le-a dat atunci vii şi ogoare.
11 Nebucadneţar, împăratul Babilonului, dăduse porunca următoare cu privire la Ieremia, prin Nebuzaradan, căpetenia străjerilor:
12 ,,Ia-l, poartă grijă de el, şi nu-i face niciun rău, ci fă-i ce-ţi va cere!``
13 Nebuzaradan, căpetenia străjerilor, Nebuşazban, căpetenia famenilor-dregători, Nergal-Şareţer, căpetenie magilor, şi toate căpeteniile împăratului Babilonului,
14 au trimes să aducă pe Ieremia din curtea temniţei, şi l-au încredinţat lui Ghedalia, fiul lui Ahicam, fiul lui Şafan, ca să-l ducă acasă. Şi a rămas în mijlocul poporului.
15 Cuvântul Domnului vorbise astfel lui Ieremia, pe când era închis în curtea temniţei:
16 ,,Du-te de vorbeşte lui Ebed-Melec, Etiopianul, şi spune-i: ,Aşa vorbeşte Domnul oştirilor, Dumnezeul lui Israel: ,Iată, voi aduce peste cetatea aceasta lucrurile, pe cari le-am vestit în rău şi nu în bine; în ziua aceea ele se vor întâmpla înaintea ochilor tăi.
17 Dar pe tine te voi izbăvi în ziua aceea, zice Domnul, şi nu vei fi dat în mânile oamenilor de cari temi.
18 Te voi scăpa, şi nu vei cădea supt sabie, ci viaţa îţi va fi prada ta de război, pentrucă ai avut încredere în Mine, zice Domnul.``
{"verseMap":{"1":[{"id":41981,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69607,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97233,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124859,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18971,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19082,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39638,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","title_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","content_ro":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","content_en":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","summary_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","summary_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39653,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","title_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","content_ro":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","content_en":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","summary_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","summary_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52651,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:1","title_en":"Study Note: Ieremia 39:1","content_ro":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","content_en":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","summary_ro":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","summary_en":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80277,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:1","title_en":"Study Note: Ieremia 39:1","content_ro":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","content_en":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","summary_ro":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","summary_en":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107903,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:1","title_en":"Study Note: Ieremia 39:1","content_ro":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","content_en":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","summary_ro":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","summary_en":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135529,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:1","title_en":"Study Note: Ieremia 39:1","content_ro":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","content_en":"<p><strong>39:1-10<\/strong> Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.<\/p>","summary_ro":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","summary_en":"39:1-10 Just as Jeremiah had predicted (34:1-7), the Lord’s judgment fell on Zedekiah and the kingdom of Judah. For other accounts of this event, see 52:4-16; 2 Kgs 25:1-21; 2 Chr 36:11-21; Ezek 24:1-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":52652,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:2","title_en":"Study Note: Ieremia 39:2","content_ro":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","content_en":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","summary_ro":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","summary_en":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80278,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:2","title_en":"Study Note: Ieremia 39:2","content_ro":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","content_en":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","summary_ro":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","summary_en":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107904,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:2","title_en":"Study Note: Ieremia 39:2","content_ro":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","content_en":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","summary_ro":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","summary_en":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135530,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:2","title_en":"Study Note: Ieremia 39:2","content_ro":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","content_en":"<p><strong>39:2<\/strong> The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.<\/p>","summary_ro":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","summary_en":"39:2 The Babylonian siege took a long time because the stone walls of Jerusalem were thick and the people’s resistance was strong.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":6206,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Chaldea*, Chaldeans","title_en":"Chaldea*, Chaldeans","content_ro":"<h3>CHALDEA*, CHALDEANS<\/h3>\n<p>Ancient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated with the patriarch Abraham, whose Mesopotamian home was “Ur of the Chaldeans” (Gn 11:28).<\/p>\n<p class=\"h2\" id=\"TheLandandPeople\">The Land and People<\/p>\n<p>Until the end of the eighth century <span>BC<\/span>, Chaldea referred only to a small territory in southern Babylonia. Within 100 years, following a rapid and successful bid for power, it embraced all of Babylonia. At that time it included the territory from Baghdad on the Tigris River to the Persian Gulf and extended up the Euphrates River as far as the city of Hit. Although Chaldea is usually placed between the Tigris and Euphrates, it reached into the flatlands between the Tigris and the Zagros Mountains to the east and also included some land west of the Euphrates. The Arabian Desert formed its western boundary. Chaldea rarely exceeded 40 miles (64.4 kilometers) in width, having an area of about 8,000 square miles (12,872 square kilometers), approximately the size of New Jersey. On today’s map Chaldea falls inside Iraq, with its southwestern tip touching the small kingdom of Kuwait.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>First mention of the Chaldeans is found in the Assyrian annals of Ashurnasirpal II (885–860 <span>BC<\/span>), leading some authorities to suggest that they entered Babylonia about 1000 <span>BC<\/span>. They are usually associated (though not identified) with the Semitic Aramean tribes who were constantly pushing their way from the western deserts into Mesopotamia. They settled primarily in the southern tip of Babylonia, at the northern end of the Persian Gulf, perhaps centuries before the Assyrian annals mentioned them.<\/p>\n<p>Job 1:17 mentions three bands of Chaldeans who participated in a raid against Job’s camels and servants, probably in the vicinity of Edom or northern Arabia. Their presence in those regions does not necessarily mean they lived nearby, since armies from Babylonia (Sinar) and Elam ranged as far as Palestine centuries earlier (Gn 14:1-2).<\/p>\n<h5>Under Assyrian Rule<\/h5>\n<p>Living by the marshes and lakes of the extreme south, the Chaldeans maintained a high degree of independence, even when Assyrian dominion extended over them. It was difficult for invading armies to maneuver in the Chaldean marshes. As a result, the Chaldeans resisted paying taxes or providing any form of service to the Assyrian government. When the Assyrians sought to limit their freedom, the Chaldeans turned to guerrilla warfare and political intrigue. They were quick to disregard treaties or to switch alliances as circumstances dictated. Under Assyrian rule, whereas the native residents of Babylonian cities were generally content, the Chaldeans became the leaders of a national independence movement. For 250 years the Assyrians had to enforce their dominion against persistent Chaldean attempts to assert their autonomy and influence.<\/p>\n<p>Finally, in 721 <span>BC<\/span> the Chaldean leader Marduk-apla-iddina II (known as Merodach-baladan in 2 Kgs 20:12 and Is 39:1, who sent an embassy to Hezekiah, king of Judah) entered Babylon and claimed the kingship of Babylonia, a position long appointed by the Assyrian king. Crafty and resourceful, he successfully maintained his claim for 10 years before being driven back into his own southern territory by Assyria’s Sargon II. On Sargon’s death in 705 <span>BC<\/span>, he reasserted his claim but was defeated by the new Assyrian king, Sennacherib, who destroyed Babylon as a lesson to the Chaldeans and their allies.<\/p>\n<p>Sennacherib’s son and successor, Esarhaddon, pursued a policy of conciliation with the Babylonians and rebuilt their capital city, a gesture that effectively neutralized Chaldean agitation and inaugurated a period of peace that lasted over 30 years. The last unsuccessful revolt occurred under Ashurbanipal’s reign and was actually instigated by his brother, whom the Assyrian king had appointed to the Babylonian throne. The Chaldeans gladly joined the rebellion, which was crushed in 648 <span>BC<\/span>.<\/p>\n<h5>The Neo-Babylonian Empire<\/h5>\n<p>Two decades later, at the time of Ashurbanipal’s death, Assyrian power suddenly and dramatically slipped. Nabopolassar, a Chaldean governor, took the opportunity to drive the Assyrians out of Babylonia. He became king of Babylon in 625 <span>BC<\/span>. Allied with the Medes, the Babylonians went on to destroy the Assyrian Empire, capturing the capital cities of Asshur in 614 and Nineveh in 612. They divided the conquered lands with the Medes and annexed the Assyrian regions west and south of the Tigris, creating a new Babylonian Empire. (The first Babylonian Empire, with which Hammurabi is associated, had flourished over 1,000 years earlier.) Throughout the Near East, Chaldea and Babylonia became synonymous.<\/p>\n<p>During the long and brilliant reign of Nabopolassar’s son Nebuchadnezzar (or Nebuchadrezzar) II, the empire reached its zenith. As crown prince, he won a decisive victory in 605 <span>BC<\/span> over the Egyptians at Carchemish (the battle mentioned in 2 Chr 35:20), which effectively established Babylonian supremacy in the Near East (see 2 Kgs 24:7). That same year the southern kingdom of Judah became a vassal nation to Babylon. Nebuchadnezzar won the submission of King Jehoiachim, carried off the choicest articles from the temple for his own temple in Babylon, and took the outstanding leaders and youth of Judah captive (2 Kgs 24:1; 2 Chr 36:5-7; Dn 1:1-4). When Judah revolted several years later at the instigation of Egypt, the Chaldean army captured Jerusalem in 597 <span>BC<\/span>. Judah’s new king, Jehoiachin, was deposed at that time together with more of its leaders (2 Kgs 24:8-16). A second revolt in 594 <span>BC<\/span> by the Chaldean-appointed king (Zedekiah) resulted in a third invasion, the destruction of Jerusalem in 586 <span>BC<\/span>, and the exile of most of Judah’s citizens (2 Kgs 24:20–25:12; 2 Chr 36:11-21). With the booty from that and other conquests, Nebuchadnezzar built Babylon into one of the most dazzling cities in the ancient world. His projects included the Hanging Gardens (one of the seven wonders of the ancient world), the Ishtar Gate, and a 17-mile (27-kilometer) outer wall designed for defense of the city. His pride in such accomplishments eventually brought the judgment of God (Dn 4:30-33).<\/p>\n<p>Nebuchadnezzar was succeeded by his son Amel-marduk (Evil-merodach in 2 Kgs 25:27 and Jer 52:31, remembered there for his special kindness to the exiled king Jehoiachin). After two years he was killed in an armed rebellion led by his brother-in-law, Nergal-shar-usur (Nergal-sharezer of Jer 39:3), who attempted to establish his own dynasty. After a four-year reign Nergal-shar-usur was succeeded by his son, who lasted only a few months before being ousted by a usurper, Nabonidus.<\/p>\n\n<h5>The Fall of Babylon<\/h5>\n<p>Nabonidus was the last of the Chaldean monarchs. His installation as king was supported by many Babylonian officials. They were watching their former allies, the Medes, gradually become a rival power and saw in Nabonidus a ruler strong enough to meet their threat. Strong or not, his attempts to reform Babylonian religion proved extremely unpopular, and his efforts to strengthen the economy were unsuccessful. Both facts made Babylon an unpleasant residence for Nabonidus; during one extended absence from the capital city, he installed his son Belshazzar as co-regent. (Belshazzar’s position explains why he is described as the king of Babylon in the OT book of Daniel and why in Dn 5:7 he could make Daniel only “the third ruler in the kingdom.”)<\/p>\n<p>While Belshazzar was handling government affairs, the famous incident of the “writing on the wall” occurred, ominously predicting Babylon’s downfall (Dn 5). The Elamites, in fact, were already attacking the empire’s eastern flank. Rumors of Persian power in the north brought Nabonidus back to Babylon just in time for an invasion by the Persian king, Cyrus the Great. Cyrus took Babylon without a fight, putting an end both to Chaldean power and to the Neo-Babylonian Empire.<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Astrology; Babylon, Babylonia; Daniel, Book of; Diaspora of the Jews; Nebuchadnezzar, Nebuchadrezzar; Ur (Place).<\/p>","content_en":"<h3>CHALDEA*, CHALDEANS<\/h3>\n<p>Ancient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated with the patriarch Abraham, whose Mesopotamian home was “Ur of the Chaldeans” (Gn 11:28).<\/p>\n<p class=\"h2\" id=\"TheLandandPeople\">The Land and People<\/p>\n<p>Until the end of the eighth century <span>BC<\/span>, Chaldea referred only to a small territory in southern Babylonia. Within 100 years, following a rapid and successful bid for power, it embraced all of Babylonia. At that time it included the territory from Baghdad on the Tigris River to the Persian Gulf and extended up the Euphrates River as far as the city of Hit. Although Chaldea is usually placed between the Tigris and Euphrates, it reached into the flatlands between the Tigris and the Zagros Mountains to the east and also included some land west of the Euphrates. The Arabian Desert formed its western boundary. Chaldea rarely exceeded 40 miles (64.4 kilometers) in width, having an area of about 8,000 square miles (12,872 square kilometers), approximately the size of New Jersey. On today’s map Chaldea falls inside Iraq, with its southwestern tip touching the small kingdom of Kuwait.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>First mention of the Chaldeans is found in the Assyrian annals of Ashurnasirpal II (885–860 <span>BC<\/span>), leading some authorities to suggest that they entered Babylonia about 1000 <span>BC<\/span>. They are usually associated (though not identified) with the Semitic Aramean tribes who were constantly pushing their way from the western deserts into Mesopotamia. They settled primarily in the southern tip of Babylonia, at the northern end of the Persian Gulf, perhaps centuries before the Assyrian annals mentioned them.<\/p>\n<p>Job 1:17 mentions three bands of Chaldeans who participated in a raid against Job’s camels and servants, probably in the vicinity of Edom or northern Arabia. Their presence in those regions does not necessarily mean they lived nearby, since armies from Babylonia (Sinar) and Elam ranged as far as Palestine centuries earlier (Gn 14:1-2).<\/p>\n<h5>Under Assyrian Rule<\/h5>\n<p>Living by the marshes and lakes of the extreme south, the Chaldeans maintained a high degree of independence, even when Assyrian dominion extended over them. It was difficult for invading armies to maneuver in the Chaldean marshes. As a result, the Chaldeans resisted paying taxes or providing any form of service to the Assyrian government. When the Assyrians sought to limit their freedom, the Chaldeans turned to guerrilla warfare and political intrigue. They were quick to disregard treaties or to switch alliances as circumstances dictated. Under Assyrian rule, whereas the native residents of Babylonian cities were generally content, the Chaldeans became the leaders of a national independence movement. For 250 years the Assyrians had to enforce their dominion against persistent Chaldean attempts to assert their autonomy and influence.<\/p>\n<p>Finally, in 721 <span>BC<\/span> the Chaldean leader Marduk-apla-iddina II (known as Merodach-baladan in 2 Kgs 20:12 and Is 39:1, who sent an embassy to Hezekiah, king of Judah) entered Babylon and claimed the kingship of Babylonia, a position long appointed by the Assyrian king. Crafty and resourceful, he successfully maintained his claim for 10 years before being driven back into his own southern territory by Assyria’s Sargon II. On Sargon’s death in 705 <span>BC<\/span>, he reasserted his claim but was defeated by the new Assyrian king, Sennacherib, who destroyed Babylon as a lesson to the Chaldeans and their allies.<\/p>\n<p>Sennacherib’s son and successor, Esarhaddon, pursued a policy of conciliation with the Babylonians and rebuilt their capital city, a gesture that effectively neutralized Chaldean agitation and inaugurated a period of peace that lasted over 30 years. The last unsuccessful revolt occurred under Ashurbanipal’s reign and was actually instigated by his brother, whom the Assyrian king had appointed to the Babylonian throne. The Chaldeans gladly joined the rebellion, which was crushed in 648 <span>BC<\/span>.<\/p>\n<h5>The Neo-Babylonian Empire<\/h5>\n<p>Two decades later, at the time of Ashurbanipal’s death, Assyrian power suddenly and dramatically slipped. Nabopolassar, a Chaldean governor, took the opportunity to drive the Assyrians out of Babylonia. He became king of Babylon in 625 <span>BC<\/span>. Allied with the Medes, the Babylonians went on to destroy the Assyrian Empire, capturing the capital cities of Asshur in 614 and Nineveh in 612. They divided the conquered lands with the Medes and annexed the Assyrian regions west and south of the Tigris, creating a new Babylonian Empire. (The first Babylonian Empire, with which Hammurabi is associated, had flourished over 1,000 years earlier.) Throughout the Near East, Chaldea and Babylonia became synonymous.<\/p>\n<p>During the long and brilliant reign of Nabopolassar’s son Nebuchadnezzar (or Nebuchadrezzar) II, the empire reached its zenith. As crown prince, he won a decisive victory in 605 <span>BC<\/span> over the Egyptians at Carchemish (the battle mentioned in 2 Chr 35:20), which effectively established Babylonian supremacy in the Near East (see 2 Kgs 24:7). That same year the southern kingdom of Judah became a vassal nation to Babylon. Nebuchadnezzar won the submission of King Jehoiachim, carried off the choicest articles from the temple for his own temple in Babylon, and took the outstanding leaders and youth of Judah captive (2 Kgs 24:1; 2 Chr 36:5-7; Dn 1:1-4). When Judah revolted several years later at the instigation of Egypt, the Chaldean army captured Jerusalem in 597 <span>BC<\/span>. Judah’s new king, Jehoiachin, was deposed at that time together with more of its leaders (2 Kgs 24:8-16). A second revolt in 594 <span>BC<\/span> by the Chaldean-appointed king (Zedekiah) resulted in a third invasion, the destruction of Jerusalem in 586 <span>BC<\/span>, and the exile of most of Judah’s citizens (2 Kgs 24:20–25:12; 2 Chr 36:11-21). With the booty from that and other conquests, Nebuchadnezzar built Babylon into one of the most dazzling cities in the ancient world. His projects included the Hanging Gardens (one of the seven wonders of the ancient world), the Ishtar Gate, and a 17-mile (27-kilometer) outer wall designed for defense of the city. His pride in such accomplishments eventually brought the judgment of God (Dn 4:30-33).<\/p>\n<p>Nebuchadnezzar was succeeded by his son Amel-marduk (Evil-merodach in 2 Kgs 25:27 and Jer 52:31, remembered there for his special kindness to the exiled king Jehoiachin). After two years he was killed in an armed rebellion led by his brother-in-law, Nergal-shar-usur (Nergal-sharezer of Jer 39:3), who attempted to establish his own dynasty. After a four-year reign Nergal-shar-usur was succeeded by his son, who lasted only a few months before being ousted by a usurper, Nabonidus.<\/p>\n\n<h5>The Fall of Babylon<\/h5>\n<p>Nabonidus was the last of the Chaldean monarchs. His installation as king was supported by many Babylonian officials. They were watching their former allies, the Medes, gradually become a rival power and saw in Nabonidus a ruler strong enough to meet their threat. Strong or not, his attempts to reform Babylonian religion proved extremely unpopular, and his efforts to strengthen the economy were unsuccessful. Both facts made Babylon an unpleasant residence for Nabonidus; during one extended absence from the capital city, he installed his son Belshazzar as co-regent. (Belshazzar’s position explains why he is described as the king of Babylon in the OT book of Daniel and why in Dn 5:7 he could make Daniel only “the third ruler in the kingdom.”)<\/p>\n<p>While Belshazzar was handling government affairs, the famous incident of the “writing on the wall” occurred, ominously predicting Babylon’s downfall (Dn 5). The Elamites, in fact, were already attacking the empire’s eastern flank. Rumors of Persian power in the north brought Nabonidus back to Babylon just in time for an invasion by the Persian king, Cyrus the Great. Cyrus took Babylon without a fight, putting an end both to Chaldean power and to the Neo-Babylonian Empire.<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Astrology; Babylon, Babylonia; Daniel, Book of; Diaspora of the Jews; Nebuchadnezzar, Nebuchadrezzar; Ur (Place).<\/p>","summary_ro":"CHALDEA*, CHALDEANS Ancient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated wit...","summary_en":"CHALDEA*, CHALDEANS Ancient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated wit...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27341,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nergal-Sharezer","title_en":"Nergal-Sharezer","content_ro":"<h3>NERGAL-SHAREZER<\/h3>\n<p>Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 <span>BC<\/span> (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).<\/p>","content_en":"<h3>NERGAL-SHAREZER<\/h3>\n<p>Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 <span>BC<\/span> (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).<\/p>","summary_ro":"NERGAL-SHAREZER Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 BC (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).","summary_en":"NERGAL-SHAREZER Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 BC (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rabmag*","title_en":"Rabmag*","content_ro":"<h3>RABMAG*<\/h3>\n<p>Title given to a certain Babylonian officer, Nergal-sharezer, who was in charge of Jeremiah’s safety during the fall of Jerusalem (Jer 39:3, 13). The meaning of the title in uncertain.<\/p>","content_en":"<h3>RABMAG*<\/h3>\n<p>Title given to a certain Babylonian officer, Nergal-sharezer, who was in charge of Jeremiah’s safety during the fall of Jerusalem (Jer 39:3, 13). The meaning of the title in uncertain.<\/p>","summary_ro":"RABMAG* Title given to a certain Babylonian officer, Nergal-sharezer, who was in charge of Jeremiah’s safety during the fall of Jerusalem (Jer 39:3, 13). The meaning of the title in uncertain.","summary_en":"RABMAG* Title given to a certain Babylonian officer, Nergal-sharezer, who was in charge of Jeremiah’s safety during the fall of Jerusalem (Jer 39:3, 13). The meaning of the title in uncertain.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32285,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rabsaris*","title_en":"Rabsaris*","content_ro":"<h3>RABSARIS*<\/h3>\n<p>Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).<\/p>","content_en":"<h3>RABSARIS*<\/h3>\n<p>Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).<\/p>","summary_ro":"RABSARIS* Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).","summary_en":"RABSARIS* Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33685,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Samgar-Nebo*","title_en":"Samgar-Nebo*","content_ro":"<h3>SAMGAR-NEBO*<\/h3>\n<p>Babylonian prince who took part with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588–586 <span>BC<\/span> (Jer 39:3).<\/p>","content_en":"<h3>SAMGAR-NEBO*<\/h3>\n<p>Babylonian prince who took part with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588–586 <span>BC<\/span> (Jer 39:3).<\/p>","summary_ro":"SAMGAR-NEBO* Babylonian prince who took part with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588–586 BC (Jer 39:3).","summary_en":"SAMGAR-NEBO* Babylonian prince who took part with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588–586 BC (Jer 39:3).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33960,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sarsechim*, Sarsekim*","title_en":"Sarsechim*, Sarsekim*","content_ro":"<h3>SARSECHIM*, SARSEKIM*<\/h3>\n<p>Personal name or title of an official who participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem (see Jer 39:3, <span>nlt<\/span> mg). Some modern translations read “Nebo-sarsekim.”<\/p>","content_en":"<h3>SARSECHIM*, SARSEKIM*<\/h3>\n<p>Personal name or title of an official who participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem (see Jer 39:3, <span>nlt<\/span> mg). Some modern translations read “Nebo-sarsekim.”<\/p>","summary_ro":"SARSECHIM*, SARSEKIM* Personal name or title of an official who participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem (see Jer 39:3, nlt mg). Some modern translations read “Nebo-sarsekim.”","summary_en":"SARSECHIM*, SARSEKIM* Personal name or title of an official who participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem (see Jer 39:3, nlt mg). Some modern translations read “Nebo-sarsekim.”","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52653,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:3","title_en":"Study Note: Ieremia 39:3","content_ro":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","content_en":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","summary_ro":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","summary_en":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80279,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:3","title_en":"Study Note: Ieremia 39:3","content_ro":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","content_en":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","summary_ro":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","summary_en":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107905,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:3","title_en":"Study Note: Ieremia 39:3","content_ro":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","content_en":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","summary_ro":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","summary_en":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:3","title_en":"Study Note: Ieremia 39:3","content_ro":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","content_en":"<p><strong>39:3<\/strong> High-ranking <em>officers<\/em> came into the city to oversee its destruction and <em>sat in triumph at the Middle Gate<\/em><em>,<\/em> showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.<\/p>","summary_ro":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","summary_en":"39:3 High-ranking officers came into the city to oversee its destruction and sat in triumph at the Middle Gate, showing how important this victory was to the Babylonians. According to custom, victorious officials positioned themselves at one of the gates, since judicial and administrative matters were controlled at gateways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":2456,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arabah","title_en":"Arabah","content_ro":"<h3>ARABAH<\/h3>\n<p>Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level.<\/p>\n<p>In general the Hebrew <span class=\"hebrew\" lang=\"he\">arabah<\/span> means a wasteland or barren district. North of the Dead Sea to the Sea of Galilee, the valley is referred to by the Arabs as the Ghor (“depression”) and south of the Dead Sea as the Arabah.<\/p>\n<p>In the OT the name Arabah is sometimes applied to the entire length of the valley, though at times the southern portion is alluded to (Dt 1:1; 2:8), and elsewhere the northeast portion is indicated (Dt 3:17; 4:49; Jos 11:2). It could refer to the portion east of the Jordan River (Dt 4:49) or to the part west of the river (Jos 11:16) or to the Jordan River valley (2 Sm 4:7). In the Hebrew OT, the plural of Arabah <em>(<\/em><span class=\"hebrew\" lang=\"he\">Arboth<\/span><em>)<\/em> is found 17 times, and its meaning is “plains”—referring to the portion of the Arabah near Jericho or Moab. The Dead Sea is sometimes referred to as the Sea of the Arabah or Sea of the Plain (2 Kgs 14:25). For the most part the section of the Arabah north of the Dead Sea was, and is today, fertile and productive.<\/p>\n<p>It was from the Arabah that Joshua led the campaign to conquer Jericho. Abner fled to the northern Arabah after being defeated at Gibeon (2 Sm 2:29). The murderers of Ishbosheth crossed the area to bring his head to David at Hebron (2 Sm 4:7), and Zedekiah was fleeing to the area when he was captured by the Babylonians (2 Kgs 25:4; Jer 39:4).<\/p>\n<p>The southern Arabah was the scene of Israel’s wanderings before entering the Promised Land. Farther north, the Arabah was the site of the final acts of Moses (Nm 32–36), who died and was buried in the Arabah (Dt 1:1) in the plains of Moab east of the Dead Sea (Dt 34:1-6).<\/p>\n<p>South of the Dead Sea there were deposits of iron and copper, and Deuteronomy 8:9 may allude to this general area when it speaks of “a land whose stones are iron, and out of whose hills you can dig copper.” The land here is generally barren, though in ancient times careful use of irrigation made agriculture possible to a limited extent. Several important trade routes have passed through this area. The Arabah around the Dead Sea, prior to the destruction of Sodom and Gomorrah, was once an especially fertile area, “like the garden of the <span>Lord<\/span>” (Gn 13:10).<\/p>\n<p>The rejuvenation of this area is one of the subjects of prophetic promise. Ezekiel speaks of a great river that will spring from the temple and go down into the Arabah, making the waters of the sea fresh and creating a healthy environment for fish and other living creatures (Ez 47:1-12; Jl 3:18; Zec 14:8). <em>See<\/em> Palestine.<\/p>","content_en":"<h3>ARABAH<\/h3>\n<p>Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level.<\/p>\n<p>In general the Hebrew <span class=\"hebrew\" lang=\"he\">arabah<\/span> means a wasteland or barren district. North of the Dead Sea to the Sea of Galilee, the valley is referred to by the Arabs as the Ghor (“depression”) and south of the Dead Sea as the Arabah.<\/p>\n<p>In the OT the name Arabah is sometimes applied to the entire length of the valley, though at times the southern portion is alluded to (Dt 1:1; 2:8), and elsewhere the northeast portion is indicated (Dt 3:17; 4:49; Jos 11:2). It could refer to the portion east of the Jordan River (Dt 4:49) or to the part west of the river (Jos 11:16) or to the Jordan River valley (2 Sm 4:7). In the Hebrew OT, the plural of Arabah <em>(<\/em><span class=\"hebrew\" lang=\"he\">Arboth<\/span><em>)<\/em> is found 17 times, and its meaning is “plains”—referring to the portion of the Arabah near Jericho or Moab. The Dead Sea is sometimes referred to as the Sea of the Arabah or Sea of the Plain (2 Kgs 14:25). For the most part the section of the Arabah north of the Dead Sea was, and is today, fertile and productive.<\/p>\n<p>It was from the Arabah that Joshua led the campaign to conquer Jericho. Abner fled to the northern Arabah after being defeated at Gibeon (2 Sm 2:29). The murderers of Ishbosheth crossed the area to bring his head to David at Hebron (2 Sm 4:7), and Zedekiah was fleeing to the area when he was captured by the Babylonians (2 Kgs 25:4; Jer 39:4).<\/p>\n<p>The southern Arabah was the scene of Israel’s wanderings before entering the Promised Land. Farther north, the Arabah was the site of the final acts of Moses (Nm 32–36), who died and was buried in the Arabah (Dt 1:1) in the plains of Moab east of the Dead Sea (Dt 34:1-6).<\/p>\n<p>South of the Dead Sea there were deposits of iron and copper, and Deuteronomy 8:9 may allude to this general area when it speaks of “a land whose stones are iron, and out of whose hills you can dig copper.” The land here is generally barren, though in ancient times careful use of irrigation made agriculture possible to a limited extent. Several important trade routes have passed through this area. The Arabah around the Dead Sea, prior to the destruction of Sodom and Gomorrah, was once an especially fertile area, “like the garden of the <span>Lord<\/span>” (Gn 13:10).<\/p>\n<p>The rejuvenation of this area is one of the subjects of prophetic promise. Ezekiel speaks of a great river that will spring from the temple and go down into the Arabah, making the waters of the sea fresh and creating a healthy environment for fish and other living creatures (Ez 47:1-12; Jl 3:18; Zec 14:8). <em>See<\/em> Palestine.<\/p>","summary_ro":"ARABAH Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level. In general the Hebrew arabah means a wasteland or barren district...","summary_en":"ARABAH Great valley dividing eastern and western Palestine. The Arabah extends south from the Sea of Galilee through the Jordan River valley to the Dead Sea and the Gulf of Aqaba. Commonly known as the Rift Valley, the Arabah is about 6 miles (10 kilometers) wide and 200 miles (322 kilometers) long. The Dead Sea, located in the Arabah, is the lowest point on the earth’s inland surface, 1,275 feet (388.5 meters) below sea level. In general the Hebrew arabah means a wasteland or barren district...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13234,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gate between the Two Walls","title_en":"Gate between the Two Walls","content_ro":"<h3>GATE BETWEEN THE TWO WALLS<\/h3>\n<p>Entrance in the southeast part of the city of Jerusalem, possibly the same as the Fountain Gate (2 Kgs 25:4; Jer 39:4). <em>See<\/em> Jerusalem.<\/p>","content_en":"<h3>GATE BETWEEN THE TWO WALLS<\/h3>\n<p>Entrance in the southeast part of the city of Jerusalem, possibly the same as the Fountain Gate (2 Kgs 25:4; Jer 39:4). <em>See<\/em> Jerusalem.<\/p>","summary_ro":"GATE BETWEEN THE TWO WALLS Entrance in the southeast part of the city of Jerusalem, possibly the same as the Fountain Gate (2 Kgs 25:4; Jer 39:4). See Jerusalem.","summary_en":"GATE BETWEEN THE TWO WALLS Entrance in the southeast part of the city of Jerusalem, possibly the same as the Fountain Gate (2 Kgs 25:4; Jer 39:4). See Jerusalem.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22106,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"King’s Garden","title_en":"King’s Garden","content_ro":"<h3>KING’S GARDEN<\/h3>\n<p>Probably an area of the royal estates, situated outside the walls of Jerusalem near the pool of Siloam (2 Kgs 25:4; Jer 39:4; 52:7) in the Kidron Valley, near where the Kidron meets the valley of Hinnom. Upon the return from the exile, Nehemiah set the families to work, each building a part of the wall. Fountain Gate is recorded as being near the pool of Siloam by the king’s garden (Neh 3:15). It is not certain whether the site now called the king’s garden outside the walls of modern Jerusalem is the original site.<\/p>","content_en":"<h3>KING’S GARDEN<\/h3>\n<p>Probably an area of the royal estates, situated outside the walls of Jerusalem near the pool of Siloam (2 Kgs 25:4; Jer 39:4; 52:7) in the Kidron Valley, near where the Kidron meets the valley of Hinnom. Upon the return from the exile, Nehemiah set the families to work, each building a part of the wall. Fountain Gate is recorded as being near the pool of Siloam by the king’s garden (Neh 3:15). It is not certain whether the site now called the king’s garden outside the walls of modern Jerusalem is the original site.<\/p>","summary_ro":"KING’S GARDEN Probably an area of the royal estates, situated outside the walls of Jerusalem near the pool of Siloam (2 Kgs 25:4; Jer 39:4; 52:7) in the Kidron Valley, near where the Kidron meets the valley of Hinnom. Upon the return from the exile, Nehemiah set the families to work, each building a part of the wall. Fountain Gate is recorded as being near the pool of Siloam by the king’s garden (Neh 3:15). It is not certain whether the site now called the king’s garden outside the walls of m...","summary_en":"KING’S GARDEN Probably an area of the royal estates, situated outside the walls of Jerusalem near the pool of Siloam (2 Kgs 25:4; Jer 39:4; 52:7) in the Kidron Valley, near where the Kidron meets the valley of Hinnom. Upon the return from the exile, Nehemiah set the families to work, each building a part of the wall. Fountain Gate is recorded as being near the pool of Siloam by the king’s garden (Neh 3:15). It is not certain whether the site now called the king’s garden outside the walls of m...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52654,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:4","title_en":"Study Note: Ieremia 39:4","content_ro":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","content_en":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","summary_ro":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","summary_en":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80280,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:4","title_en":"Study Note: Ieremia 39:4","content_ro":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","content_en":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","summary_ro":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","summary_en":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107906,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:4","title_en":"Study Note: Ieremia 39:4","content_ro":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","content_en":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","summary_ro":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","summary_en":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:4","title_en":"Study Note: Ieremia 39:4","content_ro":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","content_en":"<p><strong>39:4<\/strong> The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after <em>nightfall<\/em><em>,<\/em> the noise of their departure alerted Babylonian sentries, and soldiers were soon chasing them.<\/p>","summary_ro":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","summary_en":"39:4 The steep slopes of the Kidron Valley on the east side and the Ben-Hinnom Valley on the west and south sides of Jerusalem forced the Babylonian army to concentrate their men to the north. This made it possible for Zedekiah, his family, and his officials to slip out of the south end of the city, cross the Kidron Valley, and travel up and over the Mount of Olives. Although they made this move after nightfall, the noise of their departure alerted Babylonian sentries, and soldiers were soon ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":19136,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jericho","title_en":"Jericho","content_ro":"<h3>JERICHO<\/h3>\n<p>Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15).<\/p>\n<p>Jericho was located on the west side of the Jordan River about five miles (8 kilometers) from the southernmost fords and about ten miles (16 kilometers) northwest of the Dead Sea. Being in the broad part of the plain of the Jordan, it lies nearly 1,000 feet (305 meters) below sea level and about 3,500 feet (1,067 meters) below Jerusalem, which was a mere 17 miles (27 kilometers) away. This simple topographical fact explains the incidental words in Jesus’ parable of the good Samaritan, “down from Jerusalem to Jericho” (Lk 10:30).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Prebiblical Record<\/h5>\n<p>Jericho was a large and thriving city for centuries, even millennia, before the Bible first mentions it in connection with the exodus from Egypt. In fact, Jericho is one of the oldest cities in the world, with remains dating to and before the Neolithic Age 10,000 years ago.<\/p>\n<p>For three reasons primitive people would have chosen this site, first as a settlement and eventually as a key city: (1) It has a copious spring, now called Elisha’s Fountain (cf. 2 Kgs 2:18-22). (2) It has a warm climate in the winter, although “hot” describes it in the summer. (3) It is strategically located at a Jordan ford and at the base of several routes leading westward to the foothills.<\/p>\n<p>The comings and goings of various populations can be reconstructed only sketchily from noninscriptional archaeological data. The civilizations grew more complex over the years, going from a simple food-gathering economy at first to the relatively complex urban society, complete with king, soldiers, and guest houses, that Joshua encountered. The first certain identification of its inhabitants occurs in Numbers 13:29: “The Hittites, the Jebusites, and the Amorites dwell in the hill country; and the Canaanites dwell by the sea, and along the Jordan” (<span>rsv<\/span>).<\/p>\n\n<h5>In the Old Testament<\/h5>\n<p>The Jericho of the OT is best known as the first city taken by the invading Israelites through the miracle of the falling walls. Having spent some time on the east bank of the Jordan in the plains of Moab (Nm 22:1; 26:3, 63), the Israelites targeted it as the first military objective in the Conquest. Joshua sent spies to reconnoiter the land and the city. Rahab the harlot took them in and later engineered their escape. For her cooperation, she and her family were spared when Israel destroyed the city (Jos 2, 6). The fall of the city itself occurred after the Israelites had marched around it in silence, except for the continual blowing of trumpets, once a day for six days and then seven times on the seventh day. Then, as the priests blew the trumpets, the people shouted and the walls collapsed.<\/p>\n<p>Joshua laid a curse on anyone who might rebuild Jericho (Jos 6:26). The curse was fulfilled about 500 years later when Hiel rebuilt the city at the cost of two of his sons (1 Kgs 16:34).<\/p>\n<p>Jericho was in the territory of Benjamin but right on the border with the territory of Ephraim to the north (Jos 16:1, 7; 18:12, 21) and appears in scattered incidents throughout the rest of the OT. In 2 Samuel 10:5 (see also 1 Chr 19:5) David had his humiliated ambassadors wait there until their beards grew back. It served as a kind of headquarters for Elisha and apparently was where a “company of the prophets” lived (2 Kgs 2:5; cf. 1 Sm 10:5). During the time of Ahaz, a return of prisoners took place there (2 Chr 28:15). When Jerusalem fell in 586 <span>BC<\/span>, the reigning king, Zedekiah, fled to near Jericho but was caught by the Babylonians, who later put out his eyes at Riblah in Syria (2 Kgs 25:5; Jer 39:5; 52:8). The last OT references to Jericho are in the census lists of Ezra (Ezr 2:34) and Nehemiah (Neh 7:36). Men from Jericho also helped rebuild the Jerusalem wall (3:2).<\/p>\n<h5>In the New Testament<\/h5>\n<p>First, it must be understood that the Jericho of NT times was built by Herod more than a mile to the south of the OT site, at the mouth of the Wadi Qilt. It is possible to sort out the healing of the blind men episodes in the synoptic Gospels by understanding that Jesus was passing from the site of ancient Jericho (Mt 20:29; Mk 10:46) and approaching Herodian Jericho (Lk 18:35). The modern city of Jericho includes both these sites. As Jesus passed through Jericho (19:1) he met and ate with Zacchaeus, the wealthy chief tax collector of the new Roman Jericho. The city also figures in the parable of the Good Samaritan (10:30-37).<\/p>\n<h5>Postbiblical Record<\/h5>\n<p>While ancient Jericho was of small consequence after its destruction under Joshua, the Jericho of Herod was a city of beauty and importance. But even this city fell into decay with the decline of Roman influence in the Middle East. Most of what we know of the city until modern times comes from the writings of pilgrims to the Holy Land. They usually report seeing certain things of biblical significance, such as the tree that Zacchaeus climbed, but they also report that Jericho was a squalid, wretched Muslim village. And such it has been until relatively recent times, when it grew in size and importance as a major West Bank city.<\/p>","content_en":"<h3>JERICHO<\/h3>\n<p>Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15).<\/p>\n<p>Jericho was located on the west side of the Jordan River about five miles (8 kilometers) from the southernmost fords and about ten miles (16 kilometers) northwest of the Dead Sea. Being in the broad part of the plain of the Jordan, it lies nearly 1,000 feet (305 meters) below sea level and about 3,500 feet (1,067 meters) below Jerusalem, which was a mere 17 miles (27 kilometers) away. This simple topographical fact explains the incidental words in Jesus’ parable of the good Samaritan, “down from Jerusalem to Jericho” (Lk 10:30).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Prebiblical Record<\/h5>\n<p>Jericho was a large and thriving city for centuries, even millennia, before the Bible first mentions it in connection with the exodus from Egypt. In fact, Jericho is one of the oldest cities in the world, with remains dating to and before the Neolithic Age 10,000 years ago.<\/p>\n<p>For three reasons primitive people would have chosen this site, first as a settlement and eventually as a key city: (1) It has a copious spring, now called Elisha’s Fountain (cf. 2 Kgs 2:18-22). (2) It has a warm climate in the winter, although “hot” describes it in the summer. (3) It is strategically located at a Jordan ford and at the base of several routes leading westward to the foothills.<\/p>\n<p>The comings and goings of various populations can be reconstructed only sketchily from noninscriptional archaeological data. The civilizations grew more complex over the years, going from a simple food-gathering economy at first to the relatively complex urban society, complete with king, soldiers, and guest houses, that Joshua encountered. The first certain identification of its inhabitants occurs in Numbers 13:29: “The Hittites, the Jebusites, and the Amorites dwell in the hill country; and the Canaanites dwell by the sea, and along the Jordan” (<span>rsv<\/span>).<\/p>\n\n<h5>In the Old Testament<\/h5>\n<p>The Jericho of the OT is best known as the first city taken by the invading Israelites through the miracle of the falling walls. Having spent some time on the east bank of the Jordan in the plains of Moab (Nm 22:1; 26:3, 63), the Israelites targeted it as the first military objective in the Conquest. Joshua sent spies to reconnoiter the land and the city. Rahab the harlot took them in and later engineered their escape. For her cooperation, she and her family were spared when Israel destroyed the city (Jos 2, 6). The fall of the city itself occurred after the Israelites had marched around it in silence, except for the continual blowing of trumpets, once a day for six days and then seven times on the seventh day. Then, as the priests blew the trumpets, the people shouted and the walls collapsed.<\/p>\n<p>Joshua laid a curse on anyone who might rebuild Jericho (Jos 6:26). The curse was fulfilled about 500 years later when Hiel rebuilt the city at the cost of two of his sons (1 Kgs 16:34).<\/p>\n<p>Jericho was in the territory of Benjamin but right on the border with the territory of Ephraim to the north (Jos 16:1, 7; 18:12, 21) and appears in scattered incidents throughout the rest of the OT. In 2 Samuel 10:5 (see also 1 Chr 19:5) David had his humiliated ambassadors wait there until their beards grew back. It served as a kind of headquarters for Elisha and apparently was where a “company of the prophets” lived (2 Kgs 2:5; cf. 1 Sm 10:5). During the time of Ahaz, a return of prisoners took place there (2 Chr 28:15). When Jerusalem fell in 586 <span>BC<\/span>, the reigning king, Zedekiah, fled to near Jericho but was caught by the Babylonians, who later put out his eyes at Riblah in Syria (2 Kgs 25:5; Jer 39:5; 52:8). The last OT references to Jericho are in the census lists of Ezra (Ezr 2:34) and Nehemiah (Neh 7:36). Men from Jericho also helped rebuild the Jerusalem wall (3:2).<\/p>\n<h5>In the New Testament<\/h5>\n<p>First, it must be understood that the Jericho of NT times was built by Herod more than a mile to the south of the OT site, at the mouth of the Wadi Qilt. It is possible to sort out the healing of the blind men episodes in the synoptic Gospels by understanding that Jesus was passing from the site of ancient Jericho (Mt 20:29; Mk 10:46) and approaching Herodian Jericho (Lk 18:35). The modern city of Jericho includes both these sites. As Jesus passed through Jericho (19:1) he met and ate with Zacchaeus, the wealthy chief tax collector of the new Roman Jericho. The city also figures in the parable of the Good Samaritan (10:30-37).<\/p>\n<h5>Postbiblical Record<\/h5>\n<p>While ancient Jericho was of small consequence after its destruction under Joshua, the Jericho of Herod was a city of beauty and importance. But even this city fell into decay with the decline of Roman influence in the Middle East. Most of what we know of the city until modern times comes from the writings of pilgrims to the Holy Land. They usually report seeing certain things of biblical significance, such as the tree that Zacchaeus climbed, but they also report that Jericho was a squalid, wretched Muslim village. And such it has been until relatively recent times, when it grew in size and importance as a major West Bank city.<\/p>","summary_ro":"JERICHO Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15). Jericho was located on ...","summary_en":"JERICHO Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15). Jericho was located on ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33065,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Riblah","title_en":"Riblah","content_ro":"<h3>RIBLAH<\/h3>\n<li>1. Town along the Orontes River located some 35 miles (56.3 kilometers) northeast of Baalbek, identifiable with modern Ribleh in Syria. Riblah was well situated topographically for military operations, especially when the great powers of Egypt and Mesopotamia were crossing the northern part of the Fertile Crescent. The Egyptians are mentioned in Scripture as the first people that troubled this town. After the death of King Josiah in his battle with the Egyptian pharaoh Neco, Jehoahaz was made king. Neco did not approve of the election. So the pharaoh imprisoned Jehoahaz at Riblah and made Eliakim (Jehoiakim), Jehoahaz’s brother, king of Judah (2 Kgs 23:33).<\/li>\n<p>After the defeat of Neco at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar of Babylon took control of the area, making Riblah his headquarters for his South-Syria and Palestine dominions. When Zedekiah, king of Judah, opposed Nebuchadnezzar, the Babylonians captured him and imprisoned him at Riblah (2 Kgs 25:6; Jer 39:5-6; 52:9-10). Consequently, many of Zedekiah’s sons were killed at Riblah, and Zedekiah was bound and taken to Babylon (2 Kgs 25:20-21; Jer 52:26-27).<\/p>\n<p>Riblah is also called Diblah (<span>asv<\/span>) and Diblath (<span>kjv<\/span>) in Ezekiel 6:14.<\/p>\n<li>2. Town defining part of the eastern boundary of Israel, located east of Ain (Nm 34:11). Its exact location is unknown, though it is probably not identifiable with #1 above.<\/li>","content_en":"<h3>RIBLAH<\/h3>\n<li>1. Town along the Orontes River located some 35 miles (56.3 kilometers) northeast of Baalbek, identifiable with modern Ribleh in Syria. Riblah was well situated topographically for military operations, especially when the great powers of Egypt and Mesopotamia were crossing the northern part of the Fertile Crescent. The Egyptians are mentioned in Scripture as the first people that troubled this town. After the death of King Josiah in his battle with the Egyptian pharaoh Neco, Jehoahaz was made king. Neco did not approve of the election. So the pharaoh imprisoned Jehoahaz at Riblah and made Eliakim (Jehoiakim), Jehoahaz’s brother, king of Judah (2 Kgs 23:33).<\/li>\n<p>After the defeat of Neco at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar of Babylon took control of the area, making Riblah his headquarters for his South-Syria and Palestine dominions. When Zedekiah, king of Judah, opposed Nebuchadnezzar, the Babylonians captured him and imprisoned him at Riblah (2 Kgs 25:6; Jer 39:5-6; 52:9-10). Consequently, many of Zedekiah’s sons were killed at Riblah, and Zedekiah was bound and taken to Babylon (2 Kgs 25:20-21; Jer 52:26-27).<\/p>\n<p>Riblah is also called Diblah (<span>asv<\/span>) and Diblath (<span>kjv<\/span>) in Ezekiel 6:14.<\/p>\n<li>2. Town defining part of the eastern boundary of Israel, located east of Ain (Nm 34:11). Its exact location is unknown, though it is probably not identifiable with #1 above.<\/li>","summary_ro":"RIBLAH 1. Town along the Orontes River located some 35 miles (56.3 kilometers) northeast of Baalbek, identifiable with modern Ribleh in Syria. Riblah was well situated topographically for military operations, especially when the great powers of Egypt and Mesopotamia were crossing the northern part of the Fertile Crescent. The Egyptians are mentioned in Scripture as the first people that troubled this town. After the death of King Josiah in his battle with the Egyptian pharaoh Neco, Jehoahaz w...","summary_en":"RIBLAH 1. Town along the Orontes River located some 35 miles (56.3 kilometers) northeast of Baalbek, identifiable with modern Ribleh in Syria. Riblah was well situated topographically for military operations, especially when the great powers of Egypt and Mesopotamia were crossing the northern part of the Fertile Crescent. The Egyptians are mentioned in Scripture as the first people that troubled this town. After the death of King Josiah in his battle with the Egyptian pharaoh Neco, Jehoahaz w...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52655,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:5","title_en":"Study Note: Ieremia 39:5","content_ro":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","content_en":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","summary_ro":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","summary_en":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80281,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:5","title_en":"Study Note: Ieremia 39:5","content_ro":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","content_en":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","summary_ro":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","summary_en":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107907,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:5","title_en":"Study Note: Ieremia 39:5","content_ro":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","content_en":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","summary_ro":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","summary_en":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:5","title_en":"Study Note: Ieremia 39:5","content_ro":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","content_en":"<p><strong>39:5<\/strong> Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near <em>Jericho<\/em>. The enemy troops then forced their captives to walk more than 200 miles north to <em>Riblah<\/em><em>,<\/em> where <em>King Nebuchadnezzar<\/em> had his field headquarters.<\/p>","summary_ro":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","summary_en":"39:5 Zedekiah and his royal party fled on foot, so it was not difficult for strong and healthy soldiers to capture the group near Jericho. The enemy troops then forced their captives to walk more than 200 miles north to Riblah, where King Nebuchadnezzar had his field headquarters.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":18975,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52656,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:6","title_en":"Study Note: Ieremia 39:6","content_ro":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","content_en":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","summary_ro":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","summary_en":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80282,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:6","title_en":"Study Note: Ieremia 39:6","content_ro":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","content_en":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","summary_ro":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","summary_en":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107908,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:6","title_en":"Study Note: Ieremia 39:6","content_ro":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","content_en":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","summary_ro":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","summary_en":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:6","title_en":"Study Note: Ieremia 39:6","content_ro":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","content_en":"<p><strong>39:6<\/strong> Zedekiah’s last sight was the slaughter of <em>his sons<\/em> and <em>all the nobles of Judah<\/em>. Their slaughter ensured that Zedekiah’s rule could never continue.<\/p>","summary_ro":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","summary_en":"39:6 Zedekiah’s last sight was the slaughter of his sons and all the nobles of Judah. Their slaughter ensured that Zedekiah’s rule could never continue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":39140,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zedekiah","title_en":"Zedekiah","content_ro":"<h3>ZEDEKIAH<\/h3>\n<li>1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 <span>BC<\/span>) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 <span>BC<\/span>), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported him to Babylon, along with the elite of the nation: government officials, army officers, and craftsmen. As Jehoiachin’s replacement, Nebuchadnezzar appointed his uncle Mattaniah, a younger brother of Jehoiakim and of the earlier, short-lived King Jehoahaz (609 <span>BC<\/span>). Mattaniah was thus the third son of Josiah to occupy the throne of Judah. The Babylonian king named him Zedekiah, which means “the Lord is my righteousness.”<\/li>\n<p>Zedekiah found himself in a difficult position as Judah’s king. Many evidently still regarded Jehoiachin as the real king (cf. Jer 28:1-4). Certainly the Judeans deported to Babylonia dated events by reference to Jehoiachin (2 Kgs 25:27; Ez 1:2). Though the Babylonians exacted from Zedekiah an oath of loyalty (2 Chr 36:13; Ez 17:13-18), evidence suggests that they too viewed Zedekiah’s predecessor as the legitimate king and Zedekiah as regent. They may have been holding him in reserve for possible restoration to power, should events require it.<\/p>\n<p>Judah was filled with a false optimism that could hardly have helped the new king. It was confidently expected that the deportation of the leading citizens would be only temporary; prophets were guaranteeing that Babylon’s power would be broken within two years (Jer 28:2-4). They were opposed by a few prophets led by Jeremiah, whose message found little support.<\/p>\n<p>Pressure both from within the nation and from without was put on Zedekiah to change his political allegiance. In the fourth year of his reign (593 <span>BC<\/span>), the neighboring states of Ammon, Moab, Tyre, and Sidon formed a coalition to fight for independence from Babylon. Envoys were sent to Zedekiah (Jer 27:1-3). However, Jeremiah advised the king not to get involved. In the same year, according to Jeremiah 51:59, Zedekiah visited Babylon. He may have been summoned to affirm his loyalty and to explain his role in the political situation. The planned rebellion did not occur, perhaps because aid from Egypt failed to materialize.<\/p>\n<p>Within the Judean court a strong pro-Egyptian party existed. This party saw Egypt as an ally for breaking away from their eastern master, just like the advisers of King Hezekiah a century before (cf. Is 31:1-3; 36:6). Zedekiah, finding it difficult to resist this political pressure, eventually transferred his allegiance to Egypt.<\/p>\n<p>Hophra (589–570 <span>BC<\/span>), Psammetichus’s heir to the Egyptian throne, organized a joint rebellion in the west against Babylon. According to Ezekiel 21:18-32 and 25:12-17, Judah and Ammon supported him, while Edom and Philistia shrewdly abstained. Zedekiah was rebuked by the prophet Ezekiel (Ez 17:13-18) for breaking his oath to Nebuchadnezzar (cf. 2 Chr 36:13) and rebelling against him by sending envoys to Egypt to negotiate for military support.<\/p>\n<p>In the face of this western uprising engineered by his Egyptian rival, Nebuchadnezzar was forced to march westward. Setting up headquarters at Riblah in northern Syria, he decided to make Jerusalem his prime target (Ez 21:18-23). The ensuing siege of Jerusalem was temporarily lifted due to an Egyptian attack but afterward was resumed until the city fell. Zedekiah, fleeing eastward with his troops, was caught near Jericho and taken north to Nebuchadnezzar at Riblah. There he was put on trial for breaking his promises of vassalage. By way of punishment, his sons were killed before his eyes. This tragic sight was the last he ever saw, since his eyes were then put out. He was taken in chains to Babylon, where he eventually died in prison (2 Kgs 25:5-7; Jer 39:7; 52:8-11; cf. Ez 12:13).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Kenaanah’s son and one of the prophets who spoke falsely to kings Ahab of Israel and Jehoshaphat of Judah, telling them that the Lord would give Ahab victory over the Syrians at Ramoth-gilead (1 Kgs 22:11). After hearing Micaiah’s contrary prediction that Ahab would in fact be killed in the battle, Zedekiah, in anger, struck Micaiah (v 24).<\/li>\n<li>3. Jeconiah’s son and a descendant of David through Solomon’s line (1 Chr 3:16).<\/li>\n<li>4. Leading priest who affirmed Nehemiah’s covenant during the postexilic era (Neh 10:1).<\/li>\n<li>5. Maaseiah’s son, who, according to Jeremiah, King Nebuchadnezzar of Babylon would kill by roasting in fire for his adultery and lying words (Jer 29:21-23).<\/li>\n<li>6. Hananiah’s son and a prince in Judah during King Jehoiakim’s reign (Jer 36:12).<\/li>","content_en":"<h3>ZEDEKIAH<\/h3>\n<li>1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 <span>BC<\/span>) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 <span>BC<\/span>), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported him to Babylon, along with the elite of the nation: government officials, army officers, and craftsmen. As Jehoiachin’s replacement, Nebuchadnezzar appointed his uncle Mattaniah, a younger brother of Jehoiakim and of the earlier, short-lived King Jehoahaz (609 <span>BC<\/span>). Mattaniah was thus the third son of Josiah to occupy the throne of Judah. The Babylonian king named him Zedekiah, which means “the Lord is my righteousness.”<\/li>\n<p>Zedekiah found himself in a difficult position as Judah’s king. Many evidently still regarded Jehoiachin as the real king (cf. Jer 28:1-4). Certainly the Judeans deported to Babylonia dated events by reference to Jehoiachin (2 Kgs 25:27; Ez 1:2). Though the Babylonians exacted from Zedekiah an oath of loyalty (2 Chr 36:13; Ez 17:13-18), evidence suggests that they too viewed Zedekiah’s predecessor as the legitimate king and Zedekiah as regent. They may have been holding him in reserve for possible restoration to power, should events require it.<\/p>\n<p>Judah was filled with a false optimism that could hardly have helped the new king. It was confidently expected that the deportation of the leading citizens would be only temporary; prophets were guaranteeing that Babylon’s power would be broken within two years (Jer 28:2-4). They were opposed by a few prophets led by Jeremiah, whose message found little support.<\/p>\n<p>Pressure both from within the nation and from without was put on Zedekiah to change his political allegiance. In the fourth year of his reign (593 <span>BC<\/span>), the neighboring states of Ammon, Moab, Tyre, and Sidon formed a coalition to fight for independence from Babylon. Envoys were sent to Zedekiah (Jer 27:1-3). However, Jeremiah advised the king not to get involved. In the same year, according to Jeremiah 51:59, Zedekiah visited Babylon. He may have been summoned to affirm his loyalty and to explain his role in the political situation. The planned rebellion did not occur, perhaps because aid from Egypt failed to materialize.<\/p>\n<p>Within the Judean court a strong pro-Egyptian party existed. This party saw Egypt as an ally for breaking away from their eastern master, just like the advisers of King Hezekiah a century before (cf. Is 31:1-3; 36:6). Zedekiah, finding it difficult to resist this political pressure, eventually transferred his allegiance to Egypt.<\/p>\n<p>Hophra (589–570 <span>BC<\/span>), Psammetichus’s heir to the Egyptian throne, organized a joint rebellion in the west against Babylon. According to Ezekiel 21:18-32 and 25:12-17, Judah and Ammon supported him, while Edom and Philistia shrewdly abstained. Zedekiah was rebuked by the prophet Ezekiel (Ez 17:13-18) for breaking his oath to Nebuchadnezzar (cf. 2 Chr 36:13) and rebelling against him by sending envoys to Egypt to negotiate for military support.<\/p>\n<p>In the face of this western uprising engineered by his Egyptian rival, Nebuchadnezzar was forced to march westward. Setting up headquarters at Riblah in northern Syria, he decided to make Jerusalem his prime target (Ez 21:18-23). The ensuing siege of Jerusalem was temporarily lifted due to an Egyptian attack but afterward was resumed until the city fell. Zedekiah, fleeing eastward with his troops, was caught near Jericho and taken north to Nebuchadnezzar at Riblah. There he was put on trial for breaking his promises of vassalage. By way of punishment, his sons were killed before his eyes. This tragic sight was the last he ever saw, since his eyes were then put out. He was taken in chains to Babylon, where he eventually died in prison (2 Kgs 25:5-7; Jer 39:7; 52:8-11; cf. Ez 12:13).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Kenaanah’s son and one of the prophets who spoke falsely to kings Ahab of Israel and Jehoshaphat of Judah, telling them that the Lord would give Ahab victory over the Syrians at Ramoth-gilead (1 Kgs 22:11). After hearing Micaiah’s contrary prediction that Ahab would in fact be killed in the battle, Zedekiah, in anger, struck Micaiah (v 24).<\/li>\n<li>3. Jeconiah’s son and a descendant of David through Solomon’s line (1 Chr 3:16).<\/li>\n<li>4. Leading priest who affirmed Nehemiah’s covenant during the postexilic era (Neh 10:1).<\/li>\n<li>5. Maaseiah’s son, who, according to Jeremiah, King Nebuchadnezzar of Babylon would kill by roasting in fire for his adultery and lying words (Jer 29:21-23).<\/li>\n<li>6. Hananiah’s son and a prince in Judah during King Jehoiakim’s reign (Jer 36:12).<\/li>","summary_ro":"ZEDEKIAH 1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 BC) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 BC), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported h...","summary_en":"ZEDEKIAH 1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 BC) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 BC), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported h...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52657,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:7","title_en":"Study Note: Ieremia 39:7","content_ro":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","content_en":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","summary_ro":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","summary_en":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80283,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:7","title_en":"Study Note: Ieremia 39:7","content_ro":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","content_en":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","summary_ro":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","summary_en":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107909,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:7","title_en":"Study Note: Ieremia 39:7","content_ro":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","content_en":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","summary_ro":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","summary_en":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:7","title_en":"Study Note: Ieremia 39:7","content_ro":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","content_en":"<p><strong>39:7<\/strong> After Nebuchadnezzar <em>gouged out Zedekiah’s eyes<\/em><em>,<\/em> Zedekiah had to walk 400 miles to <em>Babylon<\/em><em>,<\/em> blinded, in great pain, and with his arms <em>in bronze chains<\/em>.<\/p>","summary_ro":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","summary_en":"39:7 After Nebuchadnezzar gouged out Zedekiah’s eyes, Zedekiah had to walk 400 miles to Babylon, blinded, in great pain, and with his arms in bronze chains.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":27171,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nebuzaradan","title_en":"Nebuzaradan","content_ro":"<h3>NEBUZARADAN<\/h3>\n<p>Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 <span>BC<\/span>). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).<\/p>","content_en":"<h3>NEBUZARADAN<\/h3>\n<p>Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 <span>BC<\/span>). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).<\/p>","summary_ro":"NEBUZARADAN Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 BC). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).","summary_en":"NEBUZARADAN Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 BC). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30960,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Potiphar","title_en":"Potiphar","content_ro":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","content_en":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","summary_ro":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","summary_en":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52658,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:9","title_en":"Study Note: Ieremia 39:9","content_ro":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","content_en":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","summary_ro":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","summary_en":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80284,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:9","title_en":"Study Note: Ieremia 39:9","content_ro":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","content_en":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","summary_ro":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","summary_en":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107910,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:9","title_en":"Study Note: Ieremia 39:9","content_ro":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","content_en":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","summary_ro":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","summary_en":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:9","title_en":"Study Note: Ieremia 39:9","content_ro":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","content_en":"<p><strong>39:9<\/strong> <em>took as exiles to Babylon the rest of the people:<\/em> The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.<\/p>","summary_ro":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","summary_en":"39:9 took as exiles to Babylon the rest of the people: The usual practice in that time was to tie a person’s hands together, and then tie him or her to the person in front, making a long line of grief-stricken captives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":39641,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","title_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","content_ro":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","content_en":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","summary_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","summary_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":41904,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeremiah","title_en":"Jeremiah","content_ro":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69530,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeremiah","title_en":"Jeremiah","content_ro":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97156,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeremiah","title_en":"Jeremiah","content_ro":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124782,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeremiah","title_en":"Jeremiah","content_ro":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27173,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nebuzaradan","title_en":"Nebuzaradan","content_ro":"<h3>NEBUZARADAN<\/h3>\n<p>Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 <span>BC<\/span>). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).<\/p>","content_en":"<h3>NEBUZARADAN<\/h3>\n<p>Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 <span>BC<\/span>). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).<\/p>","summary_ro":"NEBUZARADAN Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 BC). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).","summary_en":"NEBUZARADAN Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 BC). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52659,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","content_en":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","summary_ro":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","summary_en":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52660,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","content_en":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","summary_ro":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","summary_en":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80285,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","content_en":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","summary_ro":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","summary_en":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80286,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","content_en":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","summary_ro":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","summary_en":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107911,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","content_en":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","summary_ro":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","summary_en":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107912,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","content_en":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","summary_ro":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","summary_en":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","content_en":"<p><strong>39:11–44:30<\/strong> These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.<\/p>","summary_ro":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","summary_en":"39:11–44:30 These chapters describe the events that followed the destruction of Jerusalem, especially as they affected Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:11","title_en":"Study Note: Ieremia 39:11","content_ro":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","content_en":"<p><strong>39:11-14<\/strong> It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).<\/p>","summary_ro":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","summary_en":"39:11-14 It is not fully known how Jeremiah and his urging the king to surrender to Babylon came to Nebuchadnezzar’s attention. Perhaps it was through the messages that Jeremiah sent to the exiles (ch 29; see 40:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64175,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91801,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119427,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147053,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":27169,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nebushasban*, Nebushazban","title_en":"Nebushasban*, Nebushazban","content_ro":"<h3>NEBUSHASBAN*, NEBUSHAZBAN<\/h3>\n<p>Babylonian officer among those ordered to provide safety for Jeremiah after the Babylonians conquered Jerusalem (Jer 39:13).<\/p>","content_en":"<h3>NEBUSHASBAN*, NEBUSHAZBAN<\/h3>\n<p>Babylonian officer among those ordered to provide safety for Jeremiah after the Babylonians conquered Jerusalem (Jer 39:13).<\/p>","summary_ro":"NEBUSHASBAN*, NEBUSHAZBAN Babylonian officer among those ordered to provide safety for Jeremiah after the Babylonians conquered Jerusalem (Jer 39:13).","summary_en":"NEBUSHASBAN*, NEBUSHAZBAN Babylonian officer among those ordered to provide safety for Jeremiah after the Babylonians conquered Jerusalem (Jer 39:13).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27342,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nergal-Sharezer","title_en":"Nergal-Sharezer","content_ro":"<h3>NERGAL-SHAREZER<\/h3>\n<p>Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 <span>BC<\/span> (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).<\/p>","content_en":"<h3>NERGAL-SHAREZER<\/h3>\n<p>Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 <span>BC<\/span> (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).<\/p>","summary_ro":"NERGAL-SHAREZER Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 BC (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).","summary_en":"NERGAL-SHAREZER Babylonian prince who held the title “Rabmag.” Nergal-sharezer participated with Nebuchadnezzar and the Chaldean army in conquering Jerusalem after a three-year siege from 588 to 586 BC (Jer 39:3) and later entrusted Jeremiah to Gedaliah’s care (v 13).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32286,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rabsaris*","title_en":"Rabsaris*","content_ro":"<h3>RABSARIS*<\/h3>\n<p>Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).<\/p>","content_en":"<h3>RABSARIS*<\/h3>\n<p>Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).<\/p>","summary_ro":"RABSARIS* Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).","summary_en":"RABSARIS* Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":894,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahikam","title_en":"Ahikam","content_ro":"<h3>AHIKAM<\/h3>\n<p>Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 <span>BC<\/span> (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).<\/p>","content_en":"<h3>AHIKAM<\/h3>\n<p>Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 <span>BC<\/span> (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).<\/p>","summary_ro":"AHIKAM Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 BC (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).","summary_en":"AHIKAM Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 BC (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14863,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Courtyard of the Guard","title_en":"Courtyard of the Guard","content_ro":"<h3>GUARD, Courtyard of the<\/h3>\n<p>Perhaps an emergency detention area in seventh-century <span>BC<\/span> Jerusalem, when the city was under Babylonian attack. Although the prophet Jeremiah was placed under arrest there, he was still able to maintain his normal activities, indicating that the area was probably a small courtyard (Jer 32:2-12; 33:1; 37:21; 38:6-28; 39:14-15; <span>kjv<\/span> “court of the prison”).<\/p>","content_en":"<h3>GUARD, Courtyard of the<\/h3>\n<p>Perhaps an emergency detention area in seventh-century <span>BC<\/span> Jerusalem, when the city was under Babylonian attack. Although the prophet Jeremiah was placed under arrest there, he was still able to maintain his normal activities, indicating that the area was probably a small courtyard (Jer 32:2-12; 33:1; 37:21; 38:6-28; 39:14-15; <span>kjv<\/span> “court of the prison”).<\/p>","summary_ro":"GUARD, Courtyard of the Perhaps an emergency detention area in seventh-century BC Jerusalem, when the city was under Babylonian attack. Although the prophet Jeremiah was placed under arrest there, he was still able to maintain his normal activities, indicating that the area was probably a small courtyard (Jer 32:2-12; 33:1; 37:21; 38:6-28; 39:14-15; kjv “court of the prison”).","summary_en":"GUARD, Courtyard of the Perhaps an emergency detention area in seventh-century BC Jerusalem, when the city was under Babylonian attack. Although the prophet Jeremiah was placed under arrest there, he was still able to maintain his normal activities, indicating that the area was probably a small courtyard (Jer 32:2-12; 33:1; 37:21; 38:6-28; 39:14-15; kjv “court of the prison”).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18938,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34655,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shaphan","title_en":"Shaphan","content_ro":"<h3>SHAPHAN<\/h3>\n<li>1. Son of Azaliah and the father of Ahikam, Elasah, and Gemariah. He and his household favored Josiah’s reforms, supported the prophet Jeremiah, and complied with Babylonian hegemony.<\/li>\n<p>Shaphan served as the royal secretary to Josiah, king of Judah (640–609 <span>BC<\/span>). He read the Book of the Law to the king after it was found by the high priest Hilkiah in the sanctuary of Jerusalem. Later, Josiah sent him with a small delegation to hear the words of the prophetess Huldah (2 Kgs 22:3-14; 2 Chr 34:8-28).<\/p>\n<p>Shaphan’s sons were mentioned among the political leaders of Judah during the days of its desolation by Nebuchadnezzar of Babylon (605–586 <span>BC<\/span>). Ahikam assisted with the repair of the sanctuary and protected Jeremiah from the men who sought his death during the reign of King Jehoiakim (609–598 <span>BC<\/span>; 2 Kgs 22:12; Jer 26:24). Elasah delivered a message from King Zedekiah of Judah (597–586 <span>BC<\/span>) to Nebuchadnezzar in Babylon (Jer 29:3). Gemariah was the prince of Judah from whose chamber Baruch read the scroll of Jeremiah to the people (36:10-12).<\/p>\n<p>Shaphan was the grandfather of Micaiah (Jer 36:11-13) and Gedaliah. Gedaliah was appointed governor of Judah by Nebuchadnezzar (2 Kgs 25:22; Jer 40:5-11) and ordered to protect Jeremiah (Jer 39:14). Gedaliah was later murdered by a mob led by Ishmael (41:2).<\/p>\n<li>2. Father of Jaazaniah and, in Ezekiel’s vision, a leader of idolatrous practices in Israel (Ez 8:11).<\/li>","content_en":"<h3>SHAPHAN<\/h3>\n<li>1. Son of Azaliah and the father of Ahikam, Elasah, and Gemariah. He and his household favored Josiah’s reforms, supported the prophet Jeremiah, and complied with Babylonian hegemony.<\/li>\n<p>Shaphan served as the royal secretary to Josiah, king of Judah (640–609 <span>BC<\/span>). He read the Book of the Law to the king after it was found by the high priest Hilkiah in the sanctuary of Jerusalem. Later, Josiah sent him with a small delegation to hear the words of the prophetess Huldah (2 Kgs 22:3-14; 2 Chr 34:8-28).<\/p>\n<p>Shaphan’s sons were mentioned among the political leaders of Judah during the days of its desolation by Nebuchadnezzar of Babylon (605–586 <span>BC<\/span>). Ahikam assisted with the repair of the sanctuary and protected Jeremiah from the men who sought his death during the reign of King Jehoiakim (609–598 <span>BC<\/span>; 2 Kgs 22:12; Jer 26:24). Elasah delivered a message from King Zedekiah of Judah (597–586 <span>BC<\/span>) to Nebuchadnezzar in Babylon (Jer 29:3). Gemariah was the prince of Judah from whose chamber Baruch read the scroll of Jeremiah to the people (36:10-12).<\/p>\n<p>Shaphan was the grandfather of Micaiah (Jer 36:11-13) and Gedaliah. Gedaliah was appointed governor of Judah by Nebuchadnezzar (2 Kgs 25:22; Jer 40:5-11) and ordered to protect Jeremiah (Jer 39:14). Gedaliah was later murdered by a mob led by Ishmael (41:2).<\/p>\n<li>2. Father of Jaazaniah and, in Ezekiel’s vision, a leader of idolatrous practices in Israel (Ez 8:11).<\/li>","summary_ro":"SHAPHAN 1. Son of Azaliah and the father of Ahikam, Elasah, and Gemariah. He and his household favored Josiah’s reforms, supported the prophet Jeremiah, and complied with Babylonian hegemony. Shaphan served as the royal secretary to Josiah, king of Judah (640–609 BC). He read the Book of the Law to the king after it was found by the high priest Hilkiah in the sanctuary of Jerusalem. Later, Josiah sent him with a small delegation to hear the words of the prophetess Huldah (2 Kgs 22:3-14; 2 Chr...","summary_en":"SHAPHAN 1. Son of Azaliah and the father of Ahikam, Elasah, and Gemariah. He and his household favored Josiah’s reforms, supported the prophet Jeremiah, and complied with Babylonian hegemony. Shaphan served as the royal secretary to Josiah, king of Judah (640–609 BC). He read the Book of the Law to the king after it was found by the high priest Hilkiah in the sanctuary of Jerusalem. Later, Josiah sent him with a small delegation to hear the words of the prophetess Huldah (2 Kgs 22:3-14; 2 Chr...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":52661,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:15","title_en":"Study Note: Ieremia 39:15","content_ro":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","content_en":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","summary_ro":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","summary_en":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80287,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:15","title_en":"Study Note: Ieremia 39:15","content_ro":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","content_en":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","summary_ro":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","summary_en":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107913,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:15","title_en":"Study Note: Ieremia 39:15","content_ro":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","content_en":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","summary_ro":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","summary_en":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 39:15","title_en":"Study Note: Ieremia 39:15","content_ro":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","content_en":"<p><strong>39:15-17<\/strong> <em>Ebed-melech<\/em> had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).<\/p>","summary_ro":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","summary_en":"39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":9989,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ebed-Melech","title_en":"Ebed-Melech","content_ro":"<h3>EBED-MELECH<\/h3>\n<p>Ethiopian eunuch in King Zedekiah’s court. He secured the king’s permission to rescue the prophet Jeremiah out of a cistern where he had been thrown to die (Jer 38:6-13). For this righteous act, Ebed-melech was promised God’s safety at the fall of Jerusalem (39:16).<\/p>","content_en":"<h3>EBED-MELECH<\/h3>\n<p>Ethiopian eunuch in King Zedekiah’s court. He secured the king’s permission to rescue the prophet Jeremiah out of a cistern where he had been thrown to die (Jer 38:6-13). For this righteous act, Ebed-melech was promised God’s safety at the fall of Jerusalem (39:16).<\/p>","summary_ro":"EBED-MELECH Ethiopian eunuch in King Zedekiah’s court. He secured the king’s permission to rescue the prophet Jeremiah out of a cistern where he had been thrown to die (Jer 38:6-13). For this righteous act, Ebed-melech was promised God’s safety at the fall of Jerusalem (39:16).","summary_en":"EBED-MELECH Ethiopian eunuch in King Zedekiah’s court. He secured the king’s permission to rescue the prophet Jeremiah out of a cistern where he had been thrown to die (Jer 38:6-13). For this righteous act, Ebed-melech was promised God’s safety at the fall of Jerusalem (39:16).","source":"Articles\/E.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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Ieremia 39
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Ieremia 39
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