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Ieremia 40

¹ Iată cuvântul spus lui Ieremia din partea Domnului, după ce Nebuzaradan, căpetenia străjerilor, i-a dat drumul din Rama. Când a trimes să-l aducă, Ieremia era încă legat cu lanţuri, împreună cu toţi prinşii de război din Ierusalim şi din Iuda, cari aveau să fie duşi în Babilon.

² Căpetenia străjerilor a trimes să aducă pe Ieremia, şi i-a zis: ,,Domnul, Dumnezeul tău, a vestit mai dinainte aceste nenorociri împotriva locului acestuia;

³ Domnul a adus şi a împlinit ce spusese; şi lucrurile acestea vi s-au întâmplat pentrucă aţi păcătuit împotriva Domnului şi n-aţi ascultat glasul Lui.

⁴ Acum, iată, te izbăvesc astăzi din lanţurile, pe cari le ai la mâni; dacă vrei să vii cu mine la Babilon, vino, şi voi îngriji de tine. Dar, dacă nu-ţi place să vii cu mine la Babilon, nu veni. Iată, toată ţara este înaintea ta, du-te unde vei crede, şi unde-ţi place să te duci!``

⁵ Însă fiindcă el zăbovea să răspundă, ,,Întoarce-te,`` a adăugat el, ,,la Ghedalia, fiul lui Ahicam, fiul lui Şafan, pe care l-a pus împăratul Babilonului peste cetăţile lui Iuda, şi rămâi cu el în mijlocul poporului; sau, du-te ori unde vei vrea să te duci!`` Căpetenia străjerilor i-a dat merinde şi daruri, şi i-a dat drumul.

⁶ Ieremia s-a dus la Ghedalia, fiul lui Ahicam, la Miţpa, şi a rămas cu el în mijlocul poporului, care rămăsese în ţară.

⁷ Când au aflat toate căpeteniile oştirilor cari rămăseseră pe câmp, cu oamenii lor, că împăratul Babilonului a pus ca dregător al ţării pe Ghedalia, fiul lui Ahicam, şi că i-a încredinţat bărbaţii, femeile, copii, şi pe aceia din săracii ţării, cari nu fuseseră luaţi robi în Babilon,

⁸ s-au dus la Ghedalia la Miţpa; şi anume: Ismael, fiul lui Netania, Iohanan şi Ionatan, fiul lui Careah, Seraia, fiul lui Tanhumet, fiii lui Efai din Netofa, şi Iezania, fiul unui Maacatit, ei şi oamenii lor.

⁹ Ghedalia, fiul lui Ahicam, fiul lui Şafan, le-a jurat, lor şi oamenilor lor, zicând: ,,Nu vă temeţi să slujiţi Haldeilor; rămâneţi în ţară, slujiţi împăratului Babilonului, şi o veţi duce bine!

¹⁰ Iată că eu rămân la Miţpa, ca să fiu la porunca Haldeilor, cari vor veni la noi. Voi strângeţi deci vinul, poamele de vară şi untdelemnul, puneţi-le în vasele voastre, şi locuiţi în cetăţile, în cari vă aflaţi!``

¹¹ Toţi Iudeii cari erau în ţara Moabului, la Amoniţi, în ţara Edomului, şi în toate ţările, au auzit că împăratul Babilonului lăsase o rămăşiţă în Iuda, şi că le dăduse ca dregător pe Ghedalia, fiul lui Ahicam, fiul lui Şafan.

¹² Şi toţi Iudeii aceştia, s-au întors din toate locurile, pe unde erau împrăştiaţi, au venit în ţara lui Iuda la Ghedalia, la Miţpa, şi au avut un mare belşug de vin şi de poame de vară.

¹³ Iohanan, fiul lui Careah, şi toate căpeteniile oştilor cari mai erau pe câmp, au venit la Ghedalia, la Miţpa,

¹⁴ şi i-au zis: ,,Ştiţi că Baalis, împăratul Amoniţilor, a însărcinat pe Ismael, fiul lui Netania, să te omoare?`` Dar Ghedalia, fiul lui Ahicam, nu i-a crezut.

¹⁵ Şi Iohanan, fiul lui Careah, a spus în taină lui Ghedalia, la Miţpa: ,,Dă-mi voie să mă duc să omor pe Ismael, fiul lui Netania. Nimeni n-are să ştie. Pentru ce să te omoare el, şi să se risipească toţi cei din Iuda, cari s-au strâns la tine, şi să piară rămăşiţa lui Iuda?``

¹⁶ Ghedalia, fiul lui Ahicam, a răspuns lui Iohanan, fiul lui Careah: ,,Nu face lucrul acesta: căci ce spui tu despre Ismael, nu este adevărat!``

{"verseMap":{"1":[{"id":19083,"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\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee 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":32362,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ramah","title_en":"Ramah","content_ro":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\nDuring the period of the divided kingdom (930– 722 BC<\/span>), King Baasha of Israel (908–886 BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\nThe cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\nFollowing the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). See<\/em> Ramoth-gilead.<\/li>","content_en":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\nDuring the period of the divided kingdom (930– 722 BC<\/span>), King Baasha of Israel (908–886 BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\nThe cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\nFollowing the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). See<\/em> Ramoth-gilead.<\/li>","summary_ro":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","summary_en":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52662,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:1","title_en":"Study Note: Ieremia 40:1","content_ro":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","content_en":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","summary_ro":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","summary_en":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80288,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:1","title_en":"Study Note: Ieremia 40:1","content_ro":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","content_en":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","summary_ro":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","summary_en":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107914,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:1","title_en":"Study Note: Ieremia 40:1","content_ro":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","content_en":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","summary_ro":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","summary_en":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135540,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:1","title_en":"Study Note: Ieremia 40:1","content_ro":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","content_en":"40:1-6<\/strong> This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.<\/p>","summary_ro":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","summary_en":"40:1-6 This passage provides some details about what happened to Jeremiah immediately after the fall of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64176,"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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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":91802,"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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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":119428,"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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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":147054,"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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nWhen 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>\nDuring Josiah’s reign (640–609 BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 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>\nThe 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>\nJeremiah 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>\nGod 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>\nPassages for Further Study<\/strong><\/p>\nGen 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}],"2":[{"id":52663,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:2","title_en":"Study Note: Ieremia 40:2","content_ro":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","content_en":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","summary_ro":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","summary_en":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80289,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:2","title_en":"Study Note: Ieremia 40:2","content_ro":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","content_en":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","summary_ro":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","summary_en":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107915,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:2","title_en":"Study Note: Ieremia 40:2","content_ro":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","content_en":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","summary_ro":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","summary_en":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135541,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:2","title_en":"Study Note: Ieremia 40:2","content_ro":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","content_en":"40:2-3<\/strong> The captain of the guard<\/em> quoted the prediction of the<\/em> Lord<\/span> through Jeremiah that had now been fulfilled.<\/p>","summary_ro":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","summary_en":"40:2-3 The captain of the guard quoted the prediction of the Lord through Jeremiah that had now been fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":895,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahikam","title_en":"Ahikam","content_ro":"<h3>AHIKAM<\/h3>\nShaphan’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<\/span> (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).<\/p>","content_en":"<h3>AHIKAM<\/h3>\nShaphan’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<\/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":14685,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Governor","title_en":"Governor","content_ro":"<h3>GOVERNOR<\/h3>\nBiblical term translated from at least ten different Hebrew root words and five Greek roots. English versions do not render these words consistently; they use a variety of titles, such as “overseer,” “officer,” “leader,” “judge,” and “deputy,” to translate the same Hebrew word. The situation is similar in the Septuagint (Greek OT).<\/p>\nA governor was someone of superior rank who exercised authority over persons, territory, or both. Sometimes rank and power were his by virtue of the office; other times accession to office was based on noble lineage, wealth, and public attainment. A governor normally received authority from a king; therefore, he was a deputy in the territory he governed. Such was the case with Joseph (Gn 42:6), Gedaliah (Jer 40:5), Daniel (Dn 2:48), and Zerubbabel (Hg 1:1). One Hebrew term for “governor,” however, could mean “absolute ruler” (Jos 12:2) as well as a person who acted under authority.<\/p>\nThe term most frequently used in the OT is evidently from an Akkadian expression meaning “lord of a district.” Such governors normally relied on military power to maintain their rule (2 Kgs 18:24; Neh 2:7; Jer 51:23, 28). The satrap of the Persian and Greek periods was most probably a civil governor. The leader of a city-state was often known as “governor” in the preexilic period (1 Kgs 22:26; 2 Chr 34:8). The writer of Psalm 22:28 used that title to describe God as the ruler of his people. A temple official who imprisoned the prophet Jeremiah in the stocks (Jer 20:1) was described as a “governor” (rsv<\/span> “officer”). One who governed an army probably commanded one or more military units. What appears to be a special title is rendered “governor” in Ezra 2:63 and Nehemiah 7:65.<\/p>\nTranslation problems from the Greek are also numerous. Different levels and functions in leadership were obviously intended by the various words used. This is most clearly indicated by the use of such terms as ethnarch<\/span> (1 Macc 14:47, rsv<\/span>; 2 Cor 11:32, nasb<\/span>), one who governed as a deputy of a king, and by another word referring to Roman provincial officials. Such governors were mentioned in NT writings (cf. Mt 10:18; Lk 2:2; 3:1; Acts 23:24; 1 Pt 2:14) and were responsible for maintaining law and order in their assigned territory. In NT times Judea was under the control of the governor of Syria. Archaic uses of “governor” occasionally appear in the kjv<\/span>. The “governor” mentioned in James 3:4 (kjv<\/span>) is the ship’s pilot.<\/p>","content_en":"<h3>GOVERNOR<\/h3>\nBiblical term translated from at least ten different Hebrew root words and five Greek roots. English versions do not render these words consistently; they use a variety of titles, such as “overseer,” “officer,” “leader,” “judge,” and “deputy,” to translate the same Hebrew word. The situation is similar in the Septuagint (Greek OT).<\/p>\nA governor was someone of superior rank who exercised authority over persons, territory, or both. Sometimes rank and power were his by virtue of the office; other times accession to office was based on noble lineage, wealth, and public attainment. A governor normally received authority from a king; therefore, he was a deputy in the territory he governed. Such was the case with Joseph (Gn 42:6), Gedaliah (Jer 40:5), Daniel (Dn 2:48), and Zerubbabel (Hg 1:1). One Hebrew term for “governor,” however, could mean “absolute ruler” (Jos 12:2) as well as a person who acted under authority.<\/p>\nThe term most frequently used in the OT is evidently from an Akkadian expression meaning “lord of a district.” Such governors normally relied on military power to maintain their rule (2 Kgs 18:24; Neh 2:7; Jer 51:23, 28). The satrap of the Persian and Greek periods was most probably a civil governor. The leader of a city-state was often known as “governor” in the preexilic period (1 Kgs 22:26; 2 Chr 34:8). The writer of Psalm 22:28 used that title to describe God as the ruler of his people. A temple official who imprisoned the prophet Jeremiah in the stocks (Jer 20:1) was described as a “governor” (rsv<\/span> “officer”). One who governed an army probably commanded one or more military units. What appears to be a special title is rendered “governor” in Ezra 2:63 and Nehemiah 7:65.<\/p>\nTranslation problems from the Greek are also numerous. Different levels and functions in leadership were obviously intended by the various words used. This is most clearly indicated by the use of such terms as ethnarch<\/span> (1 Macc 14:47, rsv<\/span>; 2 Cor 11:32, nasb<\/span>), one who governed as a deputy of a king, and by another word referring to Roman provincial officials. Such governors were mentioned in NT writings (cf. Mt 10:18; Lk 2:2; 3:1; Acts 23:24; 1 Pt 2:14) and were responsible for maintaining law and order in their assigned territory. In NT times Judea was under the control of the governor of Syria. Archaic uses of “governor” occasionally appear in the kjv<\/span>. The “governor” mentioned in James 3:4 (kjv<\/span>) is the ship’s pilot.<\/p>","summary_ro":"GOVERNOR Biblical term translated from at least ten different Hebrew root words and five Greek roots. English versions do not render these words consistently; they use a variety of titles, such as “overseer,” “officer,” “leader,” “judge,” and “deputy,” to translate the same Hebrew word. The situation is similar in the Septuagint (Greek OT). A governor was someone of superior rank who exercised authority over persons, territory, or both. Sometimes rank and power were his by virtue of the offic...","summary_en":"GOVERNOR Biblical term translated from at least ten different Hebrew root words and five Greek roots. English versions do not render these words consistently; they use a variety of titles, such as “overseer,” “officer,” “leader,” “judge,” and “deputy,” to translate the same Hebrew word. The situation is similar in the Septuagint (Greek OT). A governor was someone of superior rank who exercised authority over persons, territory, or both. Sometimes rank and power were his by virtue of the offic...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34654,"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>\nShaphan served as the royal secretary to Josiah, king of Judah (640–609 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>\nShaphan’s sons were mentioned among the political leaders of Judah during the days of its desolation by Nebuchadnezzar of Babylon (605–586 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 BC<\/span>; 2 Kgs 22:12; Jer 26:24). Elasah delivered a message from King Zedekiah of Judah (597–586 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>\nShaphan 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>\nShaphan served as the royal secretary to Josiah, king of Judah (640–609 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>\nShaphan’s sons were mentioned among the political leaders of Judah during the days of its desolation by Nebuchadnezzar of Babylon (605–586 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 BC<\/span>; 2 Kgs 22:12; Jer 26:24). Elasah delivered a message from King Zedekiah of Judah (597–586 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>\nShaphan 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},{"id":39950,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Archaeological Evidence Sheds Light on Jeremiah’s Writings","title_en":"Evidence Sheds Light on Jeremiah’s Writings, Archaeological","content_ro":"<h3>Archaeological Evidence Sheds Light on Jeremiah’s Writings<\/h3>\n<blockquote>A dramatic correspondence illustrating Jeremiah 34:7 came to light with the discovery of 21 inscribed potsherds at Lachish by the Wellcome Expedition between 1932 and 1938. Some of these letters refer to “the prophet” (Letter 16 includes the last letters of the name, -iah<\/em>). The letters were written by Hoshaiah (Jer 42:1; 43:2). The latest letters indicate that fire signals had ceased from Azekah (note the reference to such signals in Jer 6:1). The expected support from Egypt was not available to save either Lachish or Jerusalem.<\/p><\/blockquote>\nAt Tell Beit Mirsim two jar handles from Jeremiah’s time were inscribed with “Eliakim, steward of Jehoiachin.” A similar jar handle was discovered at Beth-shemesh. Evidently Jehoiachin was considered as the true king even after he was carried to Babylon, and he maintained his royal holding by the steward in charge of his estate.<\/p>\nThe seal of Gedaliah found at Lachish in 1935 evidently gives a direct contact with the governor of Judah appointed by Nebuchadnezzar after the fall of Jerusalem (Jer 40:5-12). The seal of Jaazaniah discovered at Tell en-Nasbeh dates to the time of Jeremiah, and probably belonged to the person named in 2 Kings 25:23, though a man of the same name and time is mentioned in Jeremiah 35:3. The Shallum seal found at Lachish may refer to the youngest son of Josiah (22:11), to the Shallum mentioned in the Lachish letters, or to a person mentioned in Jeremiah 32:7 or 35:4. The phrase “son of Mas” on the seal probably does not denote family relationship. The Hilkiah seal also reads “son of Mas.” Since the date of origin for this seal also fits Jeremiah’s time, the owner of the seal may have been the father of Jeremiah (1:1) or the high priest or some other person.<\/p>\nOne positive identification comes from the excavation near the Ishtar Gate of Nebuchadnezzar’s Babylon, where a cuneiform tablet dating about 585 BC<\/span> lists “Yaukin [Jehoiachin], king of the land of Yahud [Judah]” as one of the resident captives. The Babylonian record even mentions the five sons (cf. 1 Chr 3:17-18) who were under the care of a certain Kenaiah. Another identification comes from the recent discovery of Baruch’s seal—Baruch was Jeremiah’s secretary.<\/p>","content_en":"<h3>Archaeological Evidence Sheds Light on Jeremiah’s Writings<\/h3>\n<blockquote>A dramatic correspondence illustrating Jeremiah 34:7 came to light with the discovery of 21 inscribed potsherds at Lachish by the Wellcome Expedition between 1932 and 1938. Some of these letters refer to “the prophet” (Letter 16 includes the last letters of the name, -iah<\/em>). The letters were written by Hoshaiah (Jer 42:1; 43:2). The latest letters indicate that fire signals had ceased from Azekah (note the reference to such signals in Jer 6:1). The expected support from Egypt was not available to save either Lachish or Jerusalem.<\/p><\/blockquote>\nAt Tell Beit Mirsim two jar handles from Jeremiah’s time were inscribed with “Eliakim, steward of Jehoiachin.” A similar jar handle was discovered at Beth-shemesh. Evidently Jehoiachin was considered as the true king even after he was carried to Babylon, and he maintained his royal holding by the steward in charge of his estate.<\/p>\nThe seal of Gedaliah found at Lachish in 1935 evidently gives a direct contact with the governor of Judah appointed by Nebuchadnezzar after the fall of Jerusalem (Jer 40:5-12). The seal of Jaazaniah discovered at Tell en-Nasbeh dates to the time of Jeremiah, and probably belonged to the person named in 2 Kings 25:23, though a man of the same name and time is mentioned in Jeremiah 35:3. The Shallum seal found at Lachish may refer to the youngest son of Josiah (22:11), to the Shallum mentioned in the Lachish letters, or to a person mentioned in Jeremiah 32:7 or 35:4. The phrase “son of Mas” on the seal probably does not denote family relationship. The Hilkiah seal also reads “son of Mas.” Since the date of origin for this seal also fits Jeremiah’s time, the owner of the seal may have been the father of Jeremiah (1:1) or the high priest or some other person.<\/p>\nOne positive identification comes from the excavation near the Ishtar Gate of Nebuchadnezzar’s Babylon, where a cuneiform tablet dating about 585 BC<\/span> lists “Yaukin [Jehoiachin], king of the land of Yahud [Judah]” as one of the resident captives. The Babylonian record even mentions the five sons (cf. 1 Chr 3:17-18) who were under the care of a certain Kenaiah. Another identification comes from the recent discovery of Baruch’s seal—Baruch was Jeremiah’s secretary.<\/p>","summary_ro":"Archaeological Evidence Sheds Light on Jeremiah’s Writings A dramatic correspondence illustrating Jeremiah 34:7 came to light with the discovery of 21 inscribed potsherds at Lachish by the Wellcome Expedition between 1932 and 1938. Some of these letters refer to “the prophet” (Letter 16 includes the last letters of the name, -iah). The letters were written by Hoshaiah (Jer 42:1; 43:2). The latest letters indicate that fire signals had ceased from Azekah (note the reference to such signals in ...","summary_en":"Archaeological Evidence Sheds Light on Jeremiah’s Writings A dramatic correspondence illustrating Jeremiah 34:7 came to light with the discovery of 21 inscribed potsherds at Lachish by the Wellcome Expedition between 1932 and 1938. Some of these letters refer to “the prophet” (Letter 16 includes the last letters of the name, -iah). The letters were written by Hoshaiah (Jer 42:1; 43:2). The latest letters indicate that fire signals had ceased from Azekah (note the reference to such signals in ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39642,"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>\nThis chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td>Order<\/em><\/p><\/td>\n <td>Jeremiah<\/em><\/p><\/td>\n <td>2 Kings<\/em><\/p><\/td>\n <td>2 Chronicles<\/em><\/p><\/td>\n <td>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>37:1-2<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>39:1-8<\/p><\/td>\n <td>25:1-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>7<\/p><\/td>\n <td>39:10 and 40:5b<\/p><\/td>\n <td>25:12 and 25:22b<\/p><\/td>\n <td><\/td>\n <td>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td>8<\/p><\/td>\n <td>40:7-9<\/p><\/td>\n <td>25:23-24<\/p><\/td>\n <td><\/td>\n <td>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td>9<\/p><\/td>\n <td>41:1-3<\/p><\/td>\n <td>25:25<\/p><\/td>\n <td><\/td>\n <td>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td>10<\/p><\/td>\n <td>43:5-7<\/p><\/td>\n <td>25:26<\/p><\/td>\n <td><\/td>\n <td>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td>24:20 and 25:1-2<\/p><\/td>\n <td>36:13-16<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>3<\/p><\/td>\n <td>52:6-14<\/p><\/td>\n <td>25:3-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td>6<\/p><\/td>\n <td>52:15<\/p><\/td>\n <td>25:11<\/p><\/td>\n <td>36:20<\/p><\/td>\n <td>People deported<\/p><\/td><\/tr>\n <tr>\n <td>5<\/p><\/td>\n <td>52:17-23<\/p><\/td>\n <td>25:13-17<\/p><\/td>\n <td>36:18<\/p><\/td>\n <td>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td>4<\/p><\/td>\n <td>52:24-27<\/p><\/td>\n <td>25:18-21<\/p><\/td>\n <td><\/td>\n <td>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td>11<\/p><\/td>\n <td>52:31-34<\/p><\/td>\n <td>25:27-30<\/p><\/td>\n <td><\/td>\n <td>Later events<\/p><\/td><\/tr><\/table>","content_en":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\nThis chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td>Order<\/em><\/p><\/td>\n <td>Jeremiah<\/em><\/p><\/td>\n <td>2 Kings<\/em><\/p><\/td>\n <td>2 Chronicles<\/em><\/p><\/td>\n <td>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>37:1-2<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>39:1-8<\/p><\/td>\n <td>25:1-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>7<\/p><\/td>\n <td>39:10 and 40:5b<\/p><\/td>\n <td>25:12 and 25:22b<\/p><\/td>\n <td><\/td>\n <td>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td>8<\/p><\/td>\n <td>40:7-9<\/p><\/td>\n <td>25:23-24<\/p><\/td>\n <td><\/td>\n <td>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td>9<\/p><\/td>\n <td>41:1-3<\/p><\/td>\n <td>25:25<\/p><\/td>\n <td><\/td>\n <td>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td>10<\/p><\/td>\n <td>43:5-7<\/p><\/td>\n <td>25:26<\/p><\/td>\n <td><\/td>\n <td>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td>24:20 and 25:1-2<\/p><\/td>\n <td>36:13-16<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>3<\/p><\/td>\n <td>52:6-14<\/p><\/td>\n <td>25:3-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td>6<\/p><\/td>\n <td>52:15<\/p><\/td>\n <td>25:11<\/p><\/td>\n <td>36:20<\/p><\/td>\n <td>People deported<\/p><\/td><\/tr>\n <tr>\n <td>5<\/p><\/td>\n <td>52:17-23<\/p><\/td>\n <td>25:13-17<\/p><\/td>\n <td>36:18<\/p><\/td>\n <td>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td>4<\/p><\/td>\n <td>52:24-27<\/p><\/td>\n <td>25:18-21<\/p><\/td>\n <td><\/td>\n <td>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td>11<\/p><\/td>\n <td>52:31-34<\/p><\/td>\n <td>25:27-30<\/p><\/td>\n <td><\/td>\n <td>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}],"6":[{"id":13314,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gedaliah","title_en":"Gedaliah","content_ro":"<h3>GEDALIAH<\/h3>\n<li>1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC<\/span> Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22).<\/li>\nGedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if they would settle down and live in peaceful subjection to Babylon, all would be well (2 Kgs 25:23-24; Jer 40:9-10). On the basis of that assurance, many of the Jews who were dispersed in the Transjordan and other countries returned to Israel to work the land into great productivity (Jer 40:11-12).<\/p>\nThough warned about a plot against him by Ishmael, Gedaliah entertained the schemer at a meal and was killed (2 Kgs 25:25; Jer 40:11-12; 41:1-3). Along with some pilgrims visiting the temple, Ishmael fled with hostages to Ammon, escaping the vengeance of Johanan (Jer 41:10-15).<\/p>\n<li>2. Temple musician in the time of King David (1 Chr 25:3, 9).<\/li>\n<li>3. Jeshua’s son and one called to divorce his foreign wife during Ezra’s reforms (Ezr 10:18).<\/li>\n<li>4. Pashhur’s son and one of the Jerusalem officials who urged King Zedekiah to put the prophet Jeremiah to death for his pro-Babylonian prophetic pronouncements (Jer 38:1).<\/li>\n<li>5. Amariah’s son, grandson of King Hezekiah, and grandfather of the prophet Zephaniah (Zep 1:1).<\/li>","content_en":"<h3>GEDALIAH<\/h3>\n<li>1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC<\/span> Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22).<\/li>\nGedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if they would settle down and live in peaceful subjection to Babylon, all would be well (2 Kgs 25:23-24; Jer 40:9-10). On the basis of that assurance, many of the Jews who were dispersed in the Transjordan and other countries returned to Israel to work the land into great productivity (Jer 40:11-12).<\/p>\nThough warned about a plot against him by Ishmael, Gedaliah entertained the schemer at a meal and was killed (2 Kgs 25:25; Jer 40:11-12; 41:1-3). Along with some pilgrims visiting the temple, Ishmael fled with hostages to Ammon, escaping the vengeance of Johanan (Jer 41:10-15).<\/p>\n<li>2. Temple musician in the time of King David (1 Chr 25:3, 9).<\/li>\n<li>3. Jeshua’s son and one called to divorce his foreign wife during Ezra’s reforms (Ezr 10:18).<\/li>\n<li>4. Pashhur’s son and one of the Jerusalem officials who urged King Zedekiah to put the prophet Jeremiah to death for his pro-Babylonian prophetic pronouncements (Jer 38:1).<\/li>\n<li>5. Amariah’s son, grandson of King Hezekiah, and grandfather of the prophet Zephaniah (Zep 1:1).<\/li>","summary_ro":"GEDALIAH 1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22). Gedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if...","summary_en":"GEDALIAH 1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22). Gedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52664,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:6","title_en":"Study Note: Ieremia 40:6","content_ro":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","content_en":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","summary_ro":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","summary_en":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80290,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:6","title_en":"Study Note: Ieremia 40:6","content_ro":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","content_en":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","summary_ro":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","summary_en":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107916,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:6","title_en":"Study Note: Ieremia 40:6","content_ro":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","content_en":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","summary_ro":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","summary_en":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135542,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:6","title_en":"Study Note: Ieremia 40:6","content_ro":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","content_en":"40:6<\/strong> Gedaliah’s new headquarters were in Mizpah<\/em>, eight miles north of the ruined Jerusalem.<\/p>","summary_ro":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","summary_en":"40:6 Gedaliah’s new headquarters were in Mizpah, eight miles north of the ruined Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":41934,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","summary_ro":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","summary_en":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69560,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","summary_ro":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","summary_en":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97186,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","summary_ro":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","summary_en":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124812,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\nBaruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah.<\/p>\nIn the fourth year of King Jehoiakim of Judah (605 BC<\/span>), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (36:4) and read the words to the people (36:8-19). When the message reached Jehoiakim, he destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (36:21-26). But they had gone into hiding, where Jeremiah repeated the prophecies and Baruch again wrote them down (36:27-32).<\/p>\nAt about that time, God gave Baruch a personal message through Jeremiah (Jer 45). Baruch might have been troubled about the loss of career prospects or personal comfort resulting from his association with Jeremiah. God comforted Baruch with an assurance of protection and instructed him not to seek “great things” for himself, because the promise of Judah’s destruction was certain.<\/p>\nWhen Jerusalem was destroyed in 586 BC<\/span>, Baruch stayed with Jeremiah and the others who remained in the land. Apparently Baruch was viewed as influential: The rebel leaders wanted to go to Egypt and when Jeremiah warned them against it (Jer 42), they accused Baruch of persuading Jeremiah. The leaders did not listen but took Baruch and Jeremiah with them to Egypt (43:1-7). We do not know how, when, or where Baruch died. One tradition records that he was taken to Babylon when Nebuchadnezzar invaded Egypt. It is also possible that Baruch died in Egypt.<\/p>\nAlthough God warned Baruch not to pursue great things, and he seemed to die without honor, his legacy might in fact be the book of Jeremiah, which he clearly had a hand in producing—a book that warns of judgment and eloquently expresses the hope for the new covenant (31:31-34).<\/p>\nIn 1975, a clay impression (bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (Berechiahu<\/em> is the long form of the name Baruch<\/em>). Each scribe and government official had a unique seal bearing his name, with which he would seal documents to verify their authenticity—the ancient equivalent of a signature. The seal would be pressed into soft clay to form an impression (bulla<\/em>), which was affixed to the signed document. The bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other bullae<\/em> that were found include the names of several other individuals in Jeremiah (e.g., “Gemariah, son of Shaphan,” 36:10-12, 25; Ishmael, 40:7–41:10). Most scholars have concluded that the Baruch bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\nPassages for Further Study<\/strong><\/p>\nJer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","summary_ro":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","summary_en":"Baruch Baruch the son of Neriah was a royal scribe in Jerusalem who served as secretary for Jeremiah the prophet. His brother Seraiah was a “staff officer” in Zedekiah’s administration (Jer 51:59-64). Baruch’s family evidently ranked highly in the administration of Judah. In the fourth year of King Jehoiakim of Judah (605 BC), God instructed Jeremiah to record the messages he had given to Israel, Judah, and the other nations (36:1-3). Jeremiah sent for Baruch, who wrote the prophecies down (3...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39645,"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>\nThis chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td>Order<\/em><\/p><\/td>\n <td>Jeremiah<\/em><\/p><\/td>\n <td>2 Kings<\/em><\/p><\/td>\n <td>2 Chronicles<\/em><\/p><\/td>\n <td>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>37:1-2<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>39:1-8<\/p><\/td>\n <td>25:1-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>7<\/p><\/td>\n <td>39:10 and 40:5b<\/p><\/td>\n <td>25:12 and 25:22b<\/p><\/td>\n <td><\/td>\n <td>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td>8<\/p><\/td>\n <td>40:7-9<\/p><\/td>\n <td>25:23-24<\/p><\/td>\n <td><\/td>\n <td>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td>9<\/p><\/td>\n <td>41:1-3<\/p><\/td>\n <td>25:25<\/p><\/td>\n <td><\/td>\n <td>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td>10<\/p><\/td>\n <td>43:5-7<\/p><\/td>\n <td>25:26<\/p><\/td>\n <td><\/td>\n <td>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td>24:20 and 25:1-2<\/p><\/td>\n <td>36:13-16<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>3<\/p><\/td>\n <td>52:6-14<\/p><\/td>\n <td>25:3-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td>6<\/p><\/td>\n <td>52:15<\/p><\/td>\n <td>25:11<\/p><\/td>\n <td>36:20<\/p><\/td>\n <td>People deported<\/p><\/td><\/tr>\n <tr>\n <td>5<\/p><\/td>\n <td>52:17-23<\/p><\/td>\n <td>25:13-17<\/p><\/td>\n <td>36:18<\/p><\/td>\n <td>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td>4<\/p><\/td>\n <td>52:24-27<\/p><\/td>\n <td>25:18-21<\/p><\/td>\n <td><\/td>\n <td>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td>11<\/p><\/td>\n <td>52:31-34<\/p><\/td>\n <td>25:27-30<\/p><\/td>\n <td><\/td>\n <td>Later events<\/p><\/td><\/tr><\/table>","content_en":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\nThis chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td>Order<\/em><\/p><\/td>\n <td>Jeremiah<\/em><\/p><\/td>\n <td>2 Kings<\/em><\/p><\/td>\n <td>2 Chronicles<\/em><\/p><\/td>\n <td>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>37:1-2<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>39:1-8<\/p><\/td>\n <td>25:1-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>7<\/p><\/td>\n <td>39:10 and 40:5b<\/p><\/td>\n <td>25:12 and 25:22b<\/p><\/td>\n <td><\/td>\n <td>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td>8<\/p><\/td>\n <td>40:7-9<\/p><\/td>\n <td>25:23-24<\/p><\/td>\n <td><\/td>\n <td>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td>9<\/p><\/td>\n <td>41:1-3<\/p><\/td>\n <td>25:25<\/p><\/td>\n <td><\/td>\n <td>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td>10<\/p><\/td>\n <td>43:5-7<\/p><\/td>\n <td>25:26<\/p><\/td>\n <td><\/td>\n <td>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td>1<\/p><\/td>\n <td>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td>24:17-19<\/p><\/td>\n <td>36:10-12<\/p><\/td>\n <td>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td>2<\/p><\/td>\n <td>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td>24:20 and 25:1-2<\/p><\/td>\n <td>36:13-16<\/p><\/td>\n <td>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td>3<\/p><\/td>\n <td>52:6-14<\/p><\/td>\n <td>25:3-10<\/p><\/td>\n <td>36:17-19<\/p><\/td>\n <td>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td>6<\/p><\/td>\n <td>52:15<\/p><\/td>\n <td>25:11<\/p><\/td>\n <td>36:20<\/p><\/td>\n <td>People deported<\/p><\/td><\/tr>\n <tr>\n <td>5<\/p><\/td>\n <td>52:17-23<\/p><\/td>\n <td>25:13-17<\/p><\/td>\n <td>36:18<\/p><\/td>\n <td>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td>4<\/p><\/td>\n <td>52:24-27<\/p><\/td>\n <td>25:18-21<\/p><\/td>\n <td><\/td>\n <td>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td>11<\/p><\/td>\n <td>52:31-34<\/p><\/td>\n <td>25:27-30<\/p><\/td>\n <td><\/td>\n <td>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":52665,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","content_en":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","summary_ro":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","summary_en":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","content_en":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","summary_ro":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","summary_en":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80291,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","content_en":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","summary_ro":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","summary_en":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","content_en":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","summary_ro":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","summary_en":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107917,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","content_en":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","summary_ro":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","summary_en":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107918,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","content_en":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","summary_ro":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","summary_en":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135543,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","content_en":"40:7-12<\/strong> The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).<\/p>","summary_ro":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","summary_en":"40:7-12 The new government was organized under Gedaliah, who belonged to a family of high rank. His grandfather Shaphan had taken King Josiah the scroll of the law that sparked reformation (2 Kgs 22:10). Gedaliah’s father, Ahikam, had held a high post in Jehoiakim’s close circle of officials, and he had saved Jeremiah’s life (Jer 26:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135544,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:7","title_en":"Study Note: Ieremia 40:7","content_ro":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","content_en":"40:7-8<\/strong> News spread swiftly among the Judean guerrilla bands<\/em> and the poor people who were left behind<\/em> about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.<\/p>","summary_ro":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","summary_en":"40:7-8 News spread swiftly among the Judean guerrilla bands and the poor people who were left behind about Gedaliah’s appointment as governor. A small group of guerrilla leaders arranged to meet with Gedaliah in order to gain a better understanding of the new governor’s plans.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":10858,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ephai","title_en":"Ephai","content_ro":"<h3>EPHAI<\/h3>\nNetophathite (resident of the town Netophah, near Bethlehem) whose sons fought against the Babylonian army (Jer 40:8). They, with others, approached Gedaliah, the governor of Judah appointed by Babylon, and requested his protection. They died, along with Gedaliah, in an uprising led by Ishmael, the son of Nethaniah (41:3).<\/p>","content_en":"<h3>EPHAI<\/h3>\nNetophathite (resident of the town Netophah, near Bethlehem) whose sons fought against the Babylonian army (Jer 40:8). They, with others, approached Gedaliah, the governor of Judah appointed by Babylon, and requested his protection. They died, along with Gedaliah, in an uprising led by Ishmael, the son of Nethaniah (41:3).<\/p>","summary_ro":"EPHAI Netophathite (resident of the town Netophah, near Bethlehem) whose sons fought against the Babylonian army (Jer 40:8). They, with others, approached Gedaliah, the governor of Judah appointed by Babylon, and requested his protection. They died, along with Gedaliah, in an uprising led by Ishmael, the son of Nethaniah (41:3).","summary_en":"EPHAI Netophathite (resident of the town Netophah, near Bethlehem) whose sons fought against the Babylonian army (Jer 40:8). They, with others, approached Gedaliah, the governor of Judah appointed by Babylon, and requested his protection. They died, along with Gedaliah, in an uprising led by Ishmael, the son of Nethaniah (41:3).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18170,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jaazaniah","title_en":"Jaazaniah","content_ro":"<h3>JAAZANIAH<\/h3>\n<li>1. Son of Hoshaiah, who was a Maacathite and a leader in the armies of Judah at the beginning of the exile. These troops received assurance of safety in return for loyalty to the Babylonians (2 Kgs 25:23). Jaazaniah is alternately called Jezaniah in Jeremiah 40:8 and Azariah in Jeremiah 42:1 (nlt<\/span> mg) and 43:2.<\/li>\n<li>2. Son of Jeremiah (not the prophet), who was taken by Jeremiah the prophet into the Lord’s house, where he refused to drink wine because of the command of his ancestor Jonadab the Recabite (Jer 35:3-11).<\/li>\n<li>3. Shaphan’s son, who led a group of elders in worshiping idols in the temple (Ez 8:11).<\/li>\n<li>4. Azzur’s son and one of a group of 25 men seen by Ezekiel in a vision who gave bad counsel and plotted evil in Jerusalem near the time of the exile (Ez 11:1).<\/li>","content_en":"<h3>JAAZANIAH<\/h3>\n<li>1. Son of Hoshaiah, who was a Maacathite and a leader in the armies of Judah at the beginning of the exile. These troops received assurance of safety in return for loyalty to the Babylonians (2 Kgs 25:23). Jaazaniah is alternately called Jezaniah in Jeremiah 40:8 and Azariah in Jeremiah 42:1 (nlt<\/span> mg) and 43:2.<\/li>\n<li>2. Son of Jeremiah (not the prophet), who was taken by Jeremiah the prophet into the Lord’s house, where he refused to drink wine because of the command of his ancestor Jonadab the Recabite (Jer 35:3-11).<\/li>\n<li>3. Shaphan’s son, who led a group of elders in worshiping idols in the temple (Ez 8:11).<\/li>\n<li>4. Azzur’s son and one of a group of 25 men seen by Ezekiel in a vision who gave bad counsel and plotted evil in Jerusalem near the time of the exile (Ez 11:1).<\/li>","summary_ro":"JAAZANIAH 1. Son of Hoshaiah, who was a Maacathite and a leader in the armies of Judah at the beginning of the exile. These troops received assurance of safety in return for loyalty to the Babylonians (2 Kgs 25:23). Jaazaniah is alternately called Jezaniah in Jeremiah 40:8 and Azariah in Jeremiah 42:1 (nlt mg) and 43:2. 2. Son of Jeremiah (not the prophet), who was taken by Jeremiah the prophet into the Lord’s house, where he refused to drink wine because of the command of his ancestor Jonada...","summary_en":"JAAZANIAH 1. Son of Hoshaiah, who was a Maacathite and a leader in the armies of Judah at the beginning of the exile. These troops received assurance of safety in return for loyalty to the Babylonians (2 Kgs 25:23). Jaazaniah is alternately called Jezaniah in Jeremiah 40:8 and Azariah in Jeremiah 42:1 (nlt mg) and 43:2. 2. Son of Jeremiah (not the prophet), who was taken by Jeremiah the prophet into the Lord’s house, where he refused to drink wine because of the command of his ancestor Jonada...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19821,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jezaniah","title_en":"Jezaniah","content_ro":"<h3>JEZANIAH<\/h3>\nAlternate form of Jaazaniah, one of the Judean captains in Jerusalem during the exile (Jer 40:8 nlt<\/span> mg; 42:1) See<\/em> Jaazaniah #1.<\/p>","content_en":"<h3>JEZANIAH<\/h3>\nAlternate form of Jaazaniah, one of the Judean captains in Jerusalem during the exile (Jer 40:8 nlt<\/span> mg; 42:1) See<\/em> Jaazaniah #1.<\/p>","summary_ro":"JEZANIAH Alternate form of Jaazaniah, one of the Judean captains in Jerusalem during the exile (Jer 40:8 nlt mg; 42:1) See Jaazaniah #1.","summary_en":"JEZANIAH Alternate form of Jaazaniah, one of the Judean captains in Jerusalem during the exile (Jer 40:8 nlt mg; 42:1) See Jaazaniah #1.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20095,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\nName meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\nName meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. See<\/em> Jehohanan #6.<\/li>","summary_ro":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","summary_en":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20492,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, nlt<\/span>). See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, nlt<\/span>). See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21514,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kareah","title_en":"Kareah","content_ro":"<h3>KAREAH<\/h3>\nFather of Jonathan and Johanan (2 Kgs 25:23). After Jerusalem fell to Nebuchadnezzar’s army, his sons joined Gedaliah at Mizpah (Jer 40:8–43:5).<\/p>","content_en":"<h3>KAREAH<\/h3>\nFather of Jonathan and Johanan (2 Kgs 25:23). After Jerusalem fell to Nebuchadnezzar’s army, his sons joined Gedaliah at Mizpah (Jer 40:8–43:5).<\/p>","summary_ro":"KAREAH Father of Jonathan and Johanan (2 Kgs 25:23). After Jerusalem fell to Nebuchadnezzar’s army, his sons joined Gedaliah at Mizpah (Jer 40:8–43:5).","summary_en":"KAREAH Father of Jonathan and Johanan (2 Kgs 25:23). After Jerusalem fell to Nebuchadnezzar’s army, his sons joined Gedaliah at Mizpah (Jer 40:8–43:5).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23748,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maacathite, Maachathi*, Maachathite*","title_en":"Maacathite, Maachathi*, Maachathite*","content_ro":"<h3>MAACATHITE, MAACHATHI*, MAACHATHITE*<\/h3>\nPeople of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13).<\/p>\nFrom the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite.<\/p>\nTheir unfriendliness persisted throughout Israel’s history. When Jerusalem fell to Nebuchadnezzar, Jaazaniah, the son of a Maacathite, sought to join Ishmael the Ammonite against Gedaliah, whom Nebuchadnezzar had left to govern the city (2 Kgs 25:23; Jer 40:8).<\/p>\nSee also<\/em> Maacah, Maachah (Place).<\/p>","content_en":"<h3>MAACATHITE, MAACHATHI*, MAACHATHITE*<\/h3>\nPeople of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13).<\/p>\nFrom the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite.<\/p>\nTheir unfriendliness persisted throughout Israel’s history. When Jerusalem fell to Nebuchadnezzar, Jaazaniah, the son of a Maacathite, sought to join Ishmael the Ammonite against Gedaliah, whom Nebuchadnezzar had left to govern the city (2 Kgs 25:23; Jer 40:8).<\/p>\nSee also<\/em> Maacah, Maachah (Place).<\/p>","summary_ro":"MAACATHITE, MAACHATHI*, MAACHATHITE* People of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13). From the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite. Their ...","summary_en":"MAACATHITE, MAACHATHI*, MAACHATHITE* People of Maacah who held the territory neighboring the Geshurites and the boundary of land granted to the half-tribe of Manasseh (Dt 3:14; Jos 12:5; 13:11). It was taken over by Jair, who with his companions were unable to dislodge the Maacathites and Geshurites living among them (Jos 13:13). From the Maacathites came Eliphelet, who joined David’s army of “mighty men” (2 Sm 23:34). The parallel passage in 1 Chronicles 11:36 calls him a Mekerathite. Their ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27362,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethaniah","title_en":"Nethaniah","content_ro":"<h3>NETHANIAH<\/h3>\n<li>1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18).<\/li>\n<li>2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12).<\/li>\n<li>3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8).<\/li>\n<li>4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Judah (Jer 36:14).<\/li>","content_en":"<h3>NETHANIAH<\/h3>\n<li>1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18).<\/li>\n<li>2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12).<\/li>\n<li>3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8).<\/li>\n<li>4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Judah (Jer 36:14).<\/li>","summary_ro":"NETHANIAH 1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18). 2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12). 3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8). 4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Juda...","summary_en":"NETHANIAH 1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18). 2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12). 3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8). 4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Juda...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27386,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Netophathite Netophah","title_en":"Netophathite Netophah","content_ro":"<h3>NETOPHAH, NETOPHATHITE<\/h3>\nHome and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 BC<\/span>, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22).<\/p>\nFirst Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Nehemiah 12:28 says that temple singers were gathered from the villages surrounding Jerusalem and from the villages of the Netophathites. Both of these references suggest that Netophah was the name of a district and not just of a town.<\/p>\nThe linking of Netophah with Bethlehem (see 1 Chr 2:54; Neh 7:26) indicates that it was in that vicinity. The actual site of Netophah is not known; however, the most probable location is the modern Khirbet Bedd Faluh, three miles (4.8 kilometers) southeast of Bethlehem.<\/p>","content_en":"<h3>NETOPHAH, NETOPHATHITE<\/h3>\nHome and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 BC<\/span>, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22).<\/p>\nFirst Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Nehemiah 12:28 says that temple singers were gathered from the villages surrounding Jerusalem and from the villages of the Netophathites. Both of these references suggest that Netophah was the name of a district and not just of a town.<\/p>\nThe linking of Netophah with Bethlehem (see 1 Chr 2:54; Neh 7:26) indicates that it was in that vicinity. The actual site of Netophah is not known; however, the most probable location is the modern Khirbet Bedd Faluh, three miles (4.8 kilometers) southeast of Bethlehem.<\/p>","summary_ro":"NETOPHAH, NETOPHATHITE Home and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 BC, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22). First Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Neh...","summary_en":"NETOPHAH, NETOPHATHITE Home and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 BC, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22). First Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Neh...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34364,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seraiah","title_en":"Seraiah","content_ro":"<h3>SERAIAH<\/h3>\n<li> 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16.<\/li>\n<li> 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 BC<\/span>. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi through Aaron’s line.<\/li>\n<li> 3. Son of Tanhumeth the Netophathite and one of the captains of the Judean forces who sought clemency from Nebuchadnezzar under Gedaliah (2 Kgs 25:23; Jer 40:8).<\/li>\n<li> 4. Judahite, the son of Kenaz, the brother of Othniel and Joab’s father (1 Chr 4:13-14).<\/li>\n<li> 5. Simeonite, the son of Asiel and Joshibiah’s father (1 Chr 4:35).<\/li>\n<li> 6. One of the men who returned with Zerubbabel to Judah following the exile (Ezr 2:2); called Azariah in Nehemiah 7:7. See<\/em> Azariah #23.<\/li>\n<li> 7. Father of Ezra the scribe. Ezra returned to Jerusalem during the reign of King Artaxerxes I of Persia (464–424 BC<\/span>; Ezr 7:1). He is perhaps identical with #2 above, in which case Jehozadak would be Ezra’s brother.<\/li>\n<li> 8. One of the priests who set his seal on the covenant of Ezra (Neh 10:2).<\/li>\n<li> 9. Son of Hilkiah and a priest living in Jerusalem during the postexilic era (Neh 11:11); called Azariah in 1 Chronicles 9:11. See<\/em> Azariah #10.<\/li>\n<li>10. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:1). His house in the next generation was headed by Meraiah. He is perhaps identical with #6 above.<\/li>\n<li>11. Son of Azriel who, with Jerahmeel and Shelemiah, was ordered by King Jehoiakim of Judah (609–598 BC<\/span>) to capture Baruch and Jeremiah (Jer 36:26).<\/li>\n<li>12. Son of Neriah and the official who accompanied King Zedekiah of Judah (597–586 BC<\/span>) to Babylon. Seraiah was to relay Jeremiah’s message against Babylon (Jer 51:59-61).<\/li>","content_en":"<h3>SERAIAH<\/h3>\n<li> 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16.<\/li>\n<li> 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 BC<\/span>. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi through Aaron’s line.<\/li>\n<li> 3. Son of Tanhumeth the Netophathite and one of the captains of the Judean forces who sought clemency from Nebuchadnezzar under Gedaliah (2 Kgs 25:23; Jer 40:8).<\/li>\n<li> 4. Judahite, the son of Kenaz, the brother of Othniel and Joab’s father (1 Chr 4:13-14).<\/li>\n<li> 5. Simeonite, the son of Asiel and Joshibiah’s father (1 Chr 4:35).<\/li>\n<li> 6. One of the men who returned with Zerubbabel to Judah following the exile (Ezr 2:2); called Azariah in Nehemiah 7:7. See<\/em> Azariah #23.<\/li>\n<li> 7. Father of Ezra the scribe. Ezra returned to Jerusalem during the reign of King Artaxerxes I of Persia (464–424 BC<\/span>; Ezr 7:1). He is perhaps identical with #2 above, in which case Jehozadak would be Ezra’s brother.<\/li>\n<li> 8. One of the priests who set his seal on the covenant of Ezra (Neh 10:2).<\/li>\n<li> 9. Son of Hilkiah and a priest living in Jerusalem during the postexilic era (Neh 11:11); called Azariah in 1 Chronicles 9:11. See<\/em> Azariah #10.<\/li>\n<li>10. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:1). His house in the next generation was headed by Meraiah. He is perhaps identical with #6 above.<\/li>\n<li>11. Son of Azriel who, with Jerahmeel and Shelemiah, was ordered by King Jehoiakim of Judah (609–598 BC<\/span>) to capture Baruch and Jeremiah (Jer 36:26).<\/li>\n<li>12. Son of Neriah and the official who accompanied King Zedekiah of Judah (597–586 BC<\/span>) to Babylon. Seraiah was to relay Jeremiah’s message against Babylon (Jer 51:59-61).<\/li>","summary_ro":"SERAIAH 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16. 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 BC. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi throu...","summary_en":"SERAIAH 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16. 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 BC. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi throu...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36749,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tanhumeth","title_en":"Tanhumeth","content_ro":"<h3>TANHUMETH<\/h3>\nSeraiah’s father from the town of Netophah in Judah. Seraiah was the captain of an army of Netophathite men, who served under Gedaliah during the Babylonian suzerainty (2 Kgs 25:23; Jer 40:8).<\/p>","content_en":"<h3>TANHUMETH<\/h3>\nSeraiah’s father from the town of Netophah in Judah. Seraiah was the captain of an army of Netophathite men, who served under Gedaliah during the Babylonian suzerainty (2 Kgs 25:23; Jer 40:8).<\/p>","summary_ro":"TANHUMETH Seraiah’s father from the town of Netophah in Judah. Seraiah was the captain of an army of Netophathite men, who served under Gedaliah during the Babylonian suzerainty (2 Kgs 25:23; Jer 40:8).","summary_en":"TANHUMETH Seraiah’s father from the town of Netophah in Judah. Seraiah was the captain of an army of Netophathite men, who served under Gedaliah during the Babylonian suzerainty (2 Kgs 25:23; Jer 40:8).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":13316,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gedaliah","title_en":"Gedaliah","content_ro":"<h3>GEDALIAH<\/h3>\n<li>1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC<\/span> Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22).<\/li>\nGedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if they would settle down and live in peaceful subjection to Babylon, all would be well (2 Kgs 25:23-24; Jer 40:9-10). On the basis of that assurance, many of the Jews who were dispersed in the Transjordan and other countries returned to Israel to work the land into great productivity (Jer 40:11-12).<\/p>\nThough warned about a plot against him by Ishmael, Gedaliah entertained the schemer at a meal and was killed (2 Kgs 25:25; Jer 40:11-12; 41:1-3). Along with some pilgrims visiting the temple, Ishmael fled with hostages to Ammon, escaping the vengeance of Johanan (Jer 41:10-15).<\/p>\n<li>2. Temple musician in the time of King David (1 Chr 25:3, 9).<\/li>\n<li>3. Jeshua’s son and one called to divorce his foreign wife during Ezra’s reforms (Ezr 10:18).<\/li>\n<li>4. Pashhur’s son and one of the Jerusalem officials who urged King Zedekiah to put the prophet Jeremiah to death for his pro-Babylonian prophetic pronouncements (Jer 38:1).<\/li>\n<li>5. Amariah’s son, grandson of King Hezekiah, and grandfather of the prophet Zephaniah (Zep 1:1).<\/li>","content_en":"<h3>GEDALIAH<\/h3>\n<li>1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC<\/span> Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22).<\/li>\nGedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if they would settle down and live in peaceful subjection to Babylon, all would be well (2 Kgs 25:23-24; Jer 40:9-10). On the basis of that assurance, many of the Jews who were dispersed in the Transjordan and other countries returned to Israel to work the land into great productivity (Jer 40:11-12).<\/p>\nThough warned about a plot against him by Ishmael, Gedaliah entertained the schemer at a meal and was killed (2 Kgs 25:25; Jer 40:11-12; 41:1-3). Along with some pilgrims visiting the temple, Ishmael fled with hostages to Ammon, escaping the vengeance of Johanan (Jer 41:10-15).<\/p>\n<li>2. Temple musician in the time of King David (1 Chr 25:3, 9).<\/li>\n<li>3. Jeshua’s son and one called to divorce his foreign wife during Ezra’s reforms (Ezr 10:18).<\/li>\n<li>4. Pashhur’s son and one of the Jerusalem officials who urged King Zedekiah to put the prophet Jeremiah to death for his pro-Babylonian prophetic pronouncements (Jer 38:1).<\/li>\n<li>5. Amariah’s son, grandson of King Hezekiah, and grandfather of the prophet Zephaniah (Zep 1:1).<\/li>","summary_ro":"GEDALIAH 1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22). Gedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if...","summary_en":"GEDALIAH 1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22). Gedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52667,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:9","title_en":"Study Note: Ieremia 40:9","content_ro":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","content_en":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","summary_ro":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","summary_en":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80293,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:9","title_en":"Study Note: Ieremia 40:9","content_ro":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","content_en":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","summary_ro":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","summary_en":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107919,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:9","title_en":"Study Note: Ieremia 40:9","content_ro":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","content_en":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","summary_ro":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","summary_en":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135545,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:9","title_en":"Study Note: Ieremia 40:9","content_ro":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","content_en":"40:9-10<\/strong> Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians<\/em> would bring prosperity.<\/p>","summary_ro":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","summary_en":"40:9-10 Gedaliah did his best to assure the Judean guerrillas that peaceful settlement under the rule of the Babylonians would bring prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":26120,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mizpah","title_en":"Mizpah","content_ro":"<h3>MIZPAH<\/h3>\nName meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha.<\/p>\n1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories.<\/p>\n<li>2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites.<\/li>\n<li>3. Town in Judah near Lachish referred to in Joshua 15:38.<\/li>\n<li>4. Place in the tribal area of Benjamin (Jos 18:26). It was here that the Israelites gathered to war against the tribe of Benjamin (Jgs 20:1; 21:1) after the men of Gibeah had abused and killed the concubine of a visiting Levite. It was here that Samuel called all Israel together to pray for victory over the Philistines (1 Sm 7:5-8). Later, Samuel called for an assembly at Mizpah to publicly designate Saul as king and to instruct the people and king in the ways of the kingdom (10:17-25). In the time of Asa, Mizpah was a fortified town on the border between Israel and Judah (1 Kgs 15:22). After the fall of Jerusalem in 586 BC<\/span> to the Babylonians, Mizpah became the residence of Gedaliah the governor (2 Kgs 25:23-24; Jer 40:10), who was murdered there by Ishmael of the “royal seed” (Jer 41:3). Two days later Ishmael murdered a company of pilgrims who were going to Jerusalem to bring their offerings at the ruined temple, and he cast their bodies into a cistern that had been constructed centuries earlier by Asa.<\/li>\nIn the intertestamental period Mizpah continued to be an important religious center. Judas Maccabeus called the people together at Mizpah “because Israel formerly had a place of prayer in Mizpah” (1 Macc 3:46).<\/p>\n<li>5. Home of Jephthah, from which he led the Israelites in battle against the Ammonites, and to which he returned to carry out his vow (Jgs 10–11). This is possibly the same place as the Ramath-mizpeh of Joshua 13:26 and is thought by many to be identified with Khirbat Jal’ad just south of the Jabbok.<\/li>\n<li>6. Town in Moab to which David fled from Saul (1 Sm 22:3).<\/li>","content_en":"<h3>MIZPAH<\/h3>\nName meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha.<\/p>\n1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories.<\/p>\n<li>2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites.<\/li>\n<li>3. Town in Judah near Lachish referred to in Joshua 15:38.<\/li>\n<li>4. Place in the tribal area of Benjamin (Jos 18:26). It was here that the Israelites gathered to war against the tribe of Benjamin (Jgs 20:1; 21:1) after the men of Gibeah had abused and killed the concubine of a visiting Levite. It was here that Samuel called all Israel together to pray for victory over the Philistines (1 Sm 7:5-8). Later, Samuel called for an assembly at Mizpah to publicly designate Saul as king and to instruct the people and king in the ways of the kingdom (10:17-25). In the time of Asa, Mizpah was a fortified town on the border between Israel and Judah (1 Kgs 15:22). After the fall of Jerusalem in 586 BC<\/span> to the Babylonians, Mizpah became the residence of Gedaliah the governor (2 Kgs 25:23-24; Jer 40:10), who was murdered there by Ishmael of the “royal seed” (Jer 41:3). Two days later Ishmael murdered a company of pilgrims who were going to Jerusalem to bring their offerings at the ruined temple, and he cast their bodies into a cistern that had been constructed centuries earlier by Asa.<\/li>\nIn the intertestamental period Mizpah continued to be an important religious center. Judas Maccabeus called the people together at Mizpah “because Israel formerly had a place of prayer in Mizpah” (1 Macc 3:46).<\/p>\n<li>5. Home of Jephthah, from which he led the Israelites in battle against the Ammonites, and to which he returned to carry out his vow (Jgs 10–11). This is possibly the same place as the Ramath-mizpeh of Joshua 13:26 and is thought by many to be identified with Khirbat Jal’ad just south of the Jabbok.<\/li>\n<li>6. Town in Moab to which David fled from Saul (1 Sm 22:3).<\/li>","summary_ro":"MIZPAH Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha. 1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories. 2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites. 3. Town in Judah near Lachish referred to in Joshua 15:38. ...","summary_en":"MIZPAH Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha. 1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories. 2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites. 3. Town in Judah near Lachish referred to in Joshua 15:38. ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":1376,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\nA Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\nThe Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\nThe Ammonites originated in the southern Transjordan region about the beginning of the second millennium BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\nIn language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\nThe OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\nWhen the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\nContinuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\nThe Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\nBefore the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\nBy the end of the 12th century BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\nNear the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\nWhen David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\nAmmonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\nA Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\nThe Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\nThe Ammonites originated in the southern Transjordan region about the beginning of the second millennium BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\nIn language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\nThe OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\nWhen the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\nContinuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\nThe Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\nBefore the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\nBy the end of the 12th century BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\nNear the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\nWhen David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\nAmmonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10117,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edomites Edom","title_en":"Edomites Edom","content_ro":"<h3>EDOM, EDOMITES<\/h3>\nLand and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\nGeography<\/p>\nThe northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\nThe land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\nHistory<\/p>\nBiblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\nThe earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 BC<\/span>) and Ramses III (1198–1166 BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\nAt the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\nThe biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century BC<\/span>, in the days of Ahaz (735–715 BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\nDuring the eighth century BC<\/span>, the Assyrians began to move into Transjordan. About 800 BC<\/span> Adad-nirari III (810–782 BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 BC<\/span>. Sennacherib (705–681 BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\nA long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","content_en":"<h3>EDOM, EDOMITES<\/h3>\nLand and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\nGeography<\/p>\nThe northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\nThe land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\nHistory<\/p>\nBiblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\nThe earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 BC<\/span>) and Ramses III (1198–1166 BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\nAt the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\nThe biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century BC<\/span>, in the days of Ahaz (735–715 BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\nDuring the eighth century BC<\/span>, the Assyrians began to move into Transjordan. About 800 BC<\/span> Adad-nirari III (810–782 BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 BC<\/span>. Sennacherib (705–681 BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\nA long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","summary_ro":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","summary_en":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13317,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gedaliah","title_en":"Gedaliah","content_ro":"<h3>GEDALIAH<\/h3>\n<li>1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC<\/span> Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22).<\/li>\nGedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if they would settle down and live in peaceful subjection to Babylon, all would be well (2 Kgs 25:23-24; Jer 40:9-10). On the basis of that assurance, many of the Jews who were dispersed in the Transjordan and other countries returned to Israel to work the land into great productivity (Jer 40:11-12).<\/p>\nThough warned about a plot against him by Ishmael, Gedaliah entertained the schemer at a meal and was killed (2 Kgs 25:25; Jer 40:11-12; 41:1-3). Along with some pilgrims visiting the temple, Ishmael fled with hostages to Ammon, escaping the vengeance of Johanan (Jer 41:10-15).<\/p>\n<li>2. Temple musician in the time of King David (1 Chr 25:3, 9).<\/li>\n<li>3. Jeshua’s son and one called to divorce his foreign wife during Ezra’s reforms (Ezr 10:18).<\/li>\n<li>4. Pashhur’s son and one of the Jerusalem officials who urged King Zedekiah to put the prophet Jeremiah to death for his pro-Babylonian prophetic pronouncements (Jer 38:1).<\/li>\n<li>5. Amariah’s son, grandson of King Hezekiah, and grandfather of the prophet Zephaniah (Zep 1:1).<\/li>","content_en":"<h3>GEDALIAH<\/h3>\n<li>1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC<\/span> Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22).<\/li>\nGedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if they would settle down and live in peaceful subjection to Babylon, all would be well (2 Kgs 25:23-24; Jer 40:9-10). On the basis of that assurance, many of the Jews who were dispersed in the Transjordan and other countries returned to Israel to work the land into great productivity (Jer 40:11-12).<\/p>\nThough warned about a plot against him by Ishmael, Gedaliah entertained the schemer at a meal and was killed (2 Kgs 25:25; Jer 40:11-12; 41:1-3). Along with some pilgrims visiting the temple, Ishmael fled with hostages to Ammon, escaping the vengeance of Johanan (Jer 41:10-15).<\/p>\n<li>2. Temple musician in the time of King David (1 Chr 25:3, 9).<\/li>\n<li>3. Jeshua’s son and one called to divorce his foreign wife during Ezra’s reforms (Ezr 10:18).<\/li>\n<li>4. Pashhur’s son and one of the Jerusalem officials who urged King Zedekiah to put the prophet Jeremiah to death for his pro-Babylonian prophetic pronouncements (Jer 38:1).<\/li>\n<li>5. Amariah’s son, grandson of King Hezekiah, and grandfather of the prophet Zephaniah (Zep 1:1).<\/li>","summary_ro":"GEDALIAH 1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22). Gedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if...","summary_en":"GEDALIAH 1. Ahikam’s son, and grandson of Shaphan (King Josiah’s royal scribe). In 586 BC Nebuchadnezzar, the Babylonian king, appointed Gedaliah as governor over the Jews remaining in Israel to work the fields, vineyards, and orchards (2 Kgs 25:12, 22). Gedaliah established his headquarters at Mizpah, where he was joined by the prophet Jeremiah and the Jewish commanders and their guerrilla forces who had escaped capture during the fall of Jerusalem (Jer 40:6-8). Gedaliah assured them that if...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52668,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:11","title_en":"Study Note: Ieremia 40:11","content_ro":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","content_en":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","summary_ro":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","summary_en":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80294,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:11","title_en":"Study Note: Ieremia 40:11","content_ro":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","content_en":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","summary_ro":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","summary_en":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107920,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:11","title_en":"Study Note: Ieremia 40:11","content_ro":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","content_en":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","summary_ro":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","summary_en":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135546,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:11","title_en":"Study Note: Ieremia 40:11","content_ro":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","content_en":"40:11-12<\/strong> The new governor’s promises encouraged people of Judah who had fled<\/em> to neighboring countries to move back to their land. The mention of a great harvest<\/em> indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.<\/p>","summary_ro":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","summary_en":"40:11-12 The new governor’s promises encouraged people of Judah who had fled to neighboring countries to move back to their land. The mention of a great harvest indicates that the Babylonians had not destroyed the crops when they laid siege to Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":1377,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\nA Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\nThe Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\nThe Ammonites originated in the southern Transjordan region about the beginning of the second millennium BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\nIn language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\nThe OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\nWhen the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\nContinuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\nThe Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\nBefore the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\nBy the end of the 12th century BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\nNear the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\nWhen David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\nAmmonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\nA Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\nThe Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\nThe Ammonites originated in the southern Transjordan region about the beginning of the second millennium BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\nIn language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\nThe OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\nWhen the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\nContinuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\nThe Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\nBefore the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\nBy the end of the 12th century BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\nNear the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\nWhen David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\nAmmonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18976,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (Person<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv<\/span>.<\/li>\nJeremiah 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<\/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 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 BC<\/span>, ruled a world empire from Assyria.<\/p>\nGod 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 Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, 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 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>\nThus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\nEarly Ministry<\/p>\nThe messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 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>\nThe 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” (nlt<\/span>). The words “So be it, 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>\nSmall 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>\nShortly 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>\nNabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 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 BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\nNabopolassar 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>\nMinistry during the Reign of Jehoiakim<\/p>\nIn 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>\nEarly 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 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, 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>\nCrowds 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>\nEgypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 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>\nJeremiah 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 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>\nA 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>\nAmbitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 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>\nIn 599 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>\nMinistry during the Reign of Zedekiah<\/p>\nNebuchadnezzar’s siege of Jerusalem in 598 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 BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\nJehoiachin 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>\nJeremiah 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>\nIn 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 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>\nThe Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 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>\nThe 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>\nJeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 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>\nBack 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>\nAfter the Fall of Jerusalem<\/p>\nA 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>\nThe 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>\nJeremiah 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 BC<\/span>.<\/p>\nJews 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 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>\nThough 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, nlt<\/span>). 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 (Person<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv<\/span>.<\/li>\nJeremiah 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<\/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 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 BC<\/span>, ruled a world empire from Assyria.<\/p>\nGod 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 Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, 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 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>\nThus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\nEarly Ministry<\/p>\nThe messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 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>\nThe 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” (nlt<\/span>). The words “So be it, 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>\nSmall 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>\nShortly 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>\nNabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 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 BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\nNabopolassar 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>\nMinistry during the Reign of Jehoiakim<\/p>\nIn 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>\nEarly 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 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, 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>\nCrowds 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>\nEgypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 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>\nJeremiah 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 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>\nA 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>\nAmbitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 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>\nIn 599 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>\nMinistry during the Reign of Zedekiah<\/p>\nNebuchadnezzar’s siege of Jerusalem in 598 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 BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\nJehoiachin 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>\nJeremiah 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>\nIn 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 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>\nThe Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 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>\nThe 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>\nJeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 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>\nBack 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>\nAfter the Fall of Jerusalem<\/p>\nA 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>\nThe 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>\nJeremiah 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 BC<\/span>.<\/p>\nJews 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 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>\nThough 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, nlt<\/span>). 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":20096,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\nName meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\nName meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. See<\/em> Jehohanan #6.<\/li>","summary_ro":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","summary_en":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":3397,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baalis","title_en":"Baalis","content_ro":"<h3>BAALIS<\/h3>\nAmmonite king who arranged for the murder of Gedaliah, governor of the “remnant” left behind after Nebuchadnezzar’s capture of Jerusalem and deportation of its inhabitants (Jer 40:14). Although warned by a guerrilla leader, Johanan, Gedaliah refused to take heed and was killed (Jer 41:1-3).<\/p>","content_en":"<h3>BAALIS<\/h3>\nAmmonite king who arranged for the murder of Gedaliah, governor of the “remnant” left behind after Nebuchadnezzar’s capture of Jerusalem and deportation of its inhabitants (Jer 40:14). Although warned by a guerrilla leader, Johanan, Gedaliah refused to take heed and was killed (Jer 41:1-3).<\/p>","summary_ro":"BAALIS Ammonite king who arranged for the murder of Gedaliah, governor of the “remnant” left behind after Nebuchadnezzar’s capture of Jerusalem and deportation of its inhabitants (Jer 40:14). Although warned by a guerrilla leader, Johanan, Gedaliah refused to take heed and was killed (Jer 41:1-3).","summary_en":"BAALIS Ammonite king who arranged for the murder of Gedaliah, governor of the “remnant” left behind after Nebuchadnezzar’s capture of Jerusalem and deportation of its inhabitants (Jer 40:14). Although warned by a guerrilla leader, Johanan, Gedaliah refused to take heed and was killed (Jer 41:1-3).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>ISHMAEL<\/h3>\n<li>1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness prompted the maid to behave contemptuously toward her mistress, and with Abraham’s consent Sarah dealt harshly with her and she fled. An angel sent Hagar back to submit to her mistress and promised her a son to be named Ishmael meaning “God hears” (16:9-11). The boy was born near Hebron when Abraham was 86 years old (13:18; 16:16).<\/li>\nAbraham and Sarah received him as the son of God’s promise, as attested by their disbelief when the forthcoming birth of Isaac was announced (17:17; 18:12), and by Abraham’s subsequent wish that Ishmael should be accepted of God (17:18). At age 13 he participated in the institution of circumcision as a witness of God’s covenant with Abraham (17:9-14, 22-27), and the Lord promised to make Ishmael the father of 12 princes, from which would come a great nation, though the covenant was to be established with Isaac (17:20-21).<\/p>\nThere is no evidence that Ishmael was out of favor until Isaac’s weaning at about three years of age. When Sarah saw Ishmael “making fun” of her son Isaac, she determined that the son of a slave woman should not be heir with her son Isaac, and she demanded that Ishmael and Hagar be banished. Although vexed, Abraham received reassurance from the Lord and sent them away with some provisions. It was then clear to Abraham that Isaac, not Ishmael, was the son of God’s promise.<\/p>\nHagar survived in the wilderness with the guidance of an angel, and Ishmael became a hunter of wild animals. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). Little else is recorded of him, except that he lived to assist in the burial of Abraham (25:9-10), gave his daughter Mahalath in marriage (28:9), and died at the age of 137 (25:17). The names of his 12 sons and their settlements are recorded in Genesis 25:13-16. In subsequent history, a caravan of Ishmaelite traders (also called Midianites, cf. Jgs 8:22-24) bought Joseph from his brothers and sold him in Egypt (Gn 37:25-28; 39:1).<\/p>\nThough Isaac, rather than Ishmael, inherited the covenantal blessings, it is clear that the covenant was not the only means whereby divine favor could be bestowed. Abraham and Sarah overestimated the importance of Ishmael in God’s plan by mistaking him for the heir of covenant promises, but they also underrated God’s intentions for him by excluding him altogether from inheritance with Isaac.<\/p>\nIn the NT, Paul alludes to Ishmael while urging the Galatians not to see the law as a yoke (Gal 4:22). He states that those who trust the law instead of putting their faith in God’s promises do not inherit the kingdom, just as the son of the slave woman did not receive inheritance with the son of the free woman (v 30).<\/p>\n<li>2. Son of Nethaniah, son of Elishama, of the royal family of Zedekiah (2 Kgs 25:25). He was prompted by Baalis, king of the Ammonites, to assassinate Gedaliah, Judean governor of the puppet regime, which Nebuchadnezzar left behind at Mizpah at the time of the Babylonian exile. Gedaliah ignored advance warning of the plot and refused to allow Johanan to assassinate Ishmael first (Jer 40:14-16). While sharing a meal with Gedaliah, Ishmael and ten companions killed him, along with the Babylonian troops accompanying him. The next day he persuaded a group of 80 pilgrims passing from the north to the temple at Jerusalem to enter Mizpah, where he killed all but 10 who ransomed their lives with stores of food. Hiding all the bodies in a cistern, Ishmael took captive the rest of the population of Mizpah, including Jeremiah and women of the royal family, and set out to join the Ammonites. But Johanan, with an armed force, overtook Ishmael at Gibeon and rescued the captives, whereupon Ishmael fled to Ammonite territory (Jer 41).<\/li>\n<li>3. Son of Azel, a Benjamite of the family of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>4. Father of Zebadiah, the governor of the house of Judah under Jehoshaphat (2 Chr 19:11).<\/li>\n<li>5. Son of Jehohanan, and one of the commanders who allied with Jehoiada the priest to enthrone the child Joash and thus end the reign of Athaliah (2 Chr 23:1).<\/li>\n<li>6. Son of Pashhur, and one of the priests who put away foreign wives during Ezra’s reforms (Ezr 10:22).<\/li>","content_en":"<h3>ISHMAEL<\/h3>\n<li>1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness prompted the maid to behave contemptuously toward her mistress, and with Abraham’s consent Sarah dealt harshly with her and she fled. An angel sent Hagar back to submit to her mistress and promised her a son to be named Ishmael meaning “God hears” (16:9-11). The boy was born near Hebron when Abraham was 86 years old (13:18; 16:16).<\/li>\nAbraham and Sarah received him as the son of God’s promise, as attested by their disbelief when the forthcoming birth of Isaac was announced (17:17; 18:12), and by Abraham’s subsequent wish that Ishmael should be accepted of God (17:18). At age 13 he participated in the institution of circumcision as a witness of God’s covenant with Abraham (17:9-14, 22-27), and the Lord promised to make Ishmael the father of 12 princes, from which would come a great nation, though the covenant was to be established with Isaac (17:20-21).<\/p>\nThere is no evidence that Ishmael was out of favor until Isaac’s weaning at about three years of age. When Sarah saw Ishmael “making fun” of her son Isaac, she determined that the son of a slave woman should not be heir with her son Isaac, and she demanded that Ishmael and Hagar be banished. Although vexed, Abraham received reassurance from the Lord and sent them away with some provisions. It was then clear to Abraham that Isaac, not Ishmael, was the son of God’s promise.<\/p>\nHagar survived in the wilderness with the guidance of an angel, and Ishmael became a hunter of wild animals. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). Little else is recorded of him, except that he lived to assist in the burial of Abraham (25:9-10), gave his daughter Mahalath in marriage (28:9), and died at the age of 137 (25:17). The names of his 12 sons and their settlements are recorded in Genesis 25:13-16. In subsequent history, a caravan of Ishmaelite traders (also called Midianites, cf. Jgs 8:22-24) bought Joseph from his brothers and sold him in Egypt (Gn 37:25-28; 39:1).<\/p>\nThough Isaac, rather than Ishmael, inherited the covenantal blessings, it is clear that the covenant was not the only means whereby divine favor could be bestowed. Abraham and Sarah overestimated the importance of Ishmael in God’s plan by mistaking him for the heir of covenant promises, but they also underrated God’s intentions for him by excluding him altogether from inheritance with Isaac.<\/p>\nIn the NT, Paul alludes to Ishmael while urging the Galatians not to see the law as a yoke (Gal 4:22). He states that those who trust the law instead of putting their faith in God’s promises do not inherit the kingdom, just as the son of the slave woman did not receive inheritance with the son of the free woman (v 30).<\/p>\n<li>2. Son of Nethaniah, son of Elishama, of the royal family of Zedekiah (2 Kgs 25:25). He was prompted by Baalis, king of the Ammonites, to assassinate Gedaliah, Judean governor of the puppet regime, which Nebuchadnezzar left behind at Mizpah at the time of the Babylonian exile. Gedaliah ignored advance warning of the plot and refused to allow Johanan to assassinate Ishmael first (Jer 40:14-16). While sharing a meal with Gedaliah, Ishmael and ten companions killed him, along with the Babylonian troops accompanying him. The next day he persuaded a group of 80 pilgrims passing from the north to the temple at Jerusalem to enter Mizpah, where he killed all but 10 who ransomed their lives with stores of food. Hiding all the bodies in a cistern, Ishmael took captive the rest of the population of Mizpah, including Jeremiah and women of the royal family, and set out to join the Ammonites. But Johanan, with an armed force, overtook Ishmael at Gibeon and rescued the captives, whereupon Ishmael fled to Ammonite territory (Jer 41).<\/li>\n<li>3. Son of Azel, a Benjamite of the family of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>4. Father of Zebadiah, the governor of the house of Judah under Jehoshaphat (2 Chr 19:11).<\/li>\n<li>5. Son of Jehohanan, and one of the commanders who allied with Jehoiada the priest to enthrone the child Joash and thus end the reign of Athaliah (2 Chr 23:1).<\/li>\n<li>6. Son of Pashhur, and one of the priests who put away foreign wives during Ezra’s reforms (Ezr 10:22).<\/li>","summary_ro":"ISHMAEL 1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness p...","summary_en":"ISHMAEL 1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness p...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32266,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rabbah of the Ammonites","title_en":"Rabbah of the Ammonites","content_ro":"<h3>RABBAH OF THE AMMONITES<\/h3>\nCapital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century BC<\/span>, Ptolemy II Philadelphus of Egypt rebuilt the city and renamed it Philadelphia. After the Romans took Palestine in 63 BC<\/span>, the city became part of the Decapolis, and after AD<\/span> 106 was part of the Roman province of Arabia.<\/p>\nRabbah first appears in Scripture as the place where the great iron bedstead of Og, king of Bashan, was kept (Dt 3:11; kjv<\/span> “Rabbath of the children of Ammon”). When Transjordan was divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh, the territory of Gad extended to the vicinity of Rabbah but did not include it (Jos 13:25).<\/p>\nRabbah figured most significantly in Scripture during David’s reign. At that time Joab laid siege to the city, and during the battle, Uriah the Hittite lost his life by the specific command of the king (2 Sm 11:1; 12:26-29). The city was built in two parts—the upper city and the lower city, called the “city of waters” (12:27). Joab took the lower city and perhaps gained control of the water supply, and then waited for David to come and complete the conquest (vv 27-28). After a thorough sack of Rabbah, David did not station troops in the city but left it under the control of the Ammonites, who became vassals of Israel.<\/p>\nAbout 250 years later, Amos pronounced judgment on the then-prosperous city (Am 1:13-14). When Nebuchadnezzar stopped at Rabbah during his invasion of Transjordan, it was a significant place (Ez 21:20). It was at Rabbah that Baalis, king of the Ammonites, later plotted the attack that resulted in the death of Gedaliah (Jer 40:14ff.), the Babylonian governor of Judea, and the exile of Jeremiah into Egypt. Jeremiah’s prophecy against Rabbah is recorded in Jeremiah 49:2-3.<\/p>\nSince modern Amman covers ancient Rabbah, no excavation of the ancient city is possible. The Roman theater stands in the center of the city, with seating for 6,000 people. Dilapidated remains of an odeum, or music hall, and a fountain, also of the Roman period, stand nearby. Everything visible on the ancient citadel is Roman, Byzantine, or Arab, except at the northeast corner, where part of the Iron Age town wall is still exposed. The Roman temple at the southwest corner of the citadel was dedicated to Hercules.<\/p>\nSee also<\/em> Decapolis; Philadelphia #1.<\/p>","content_en":"<h3>RABBAH OF THE AMMONITES<\/h3>\nCapital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century BC<\/span>, Ptolemy II Philadelphus of Egypt rebuilt the city and renamed it Philadelphia. After the Romans took Palestine in 63 BC<\/span>, the city became part of the Decapolis, and after AD<\/span> 106 was part of the Roman province of Arabia.<\/p>\nRabbah first appears in Scripture as the place where the great iron bedstead of Og, king of Bashan, was kept (Dt 3:11; kjv<\/span> “Rabbath of the children of Ammon”). When Transjordan was divided among the tribes of Gad, Reuben, and the half-tribe of Manasseh, the territory of Gad extended to the vicinity of Rabbah but did not include it (Jos 13:25).<\/p>\nRabbah figured most significantly in Scripture during David’s reign. At that time Joab laid siege to the city, and during the battle, Uriah the Hittite lost his life by the specific command of the king (2 Sm 11:1; 12:26-29). The city was built in two parts—the upper city and the lower city, called the “city of waters” (12:27). Joab took the lower city and perhaps gained control of the water supply, and then waited for David to come and complete the conquest (vv 27-28). After a thorough sack of Rabbah, David did not station troops in the city but left it under the control of the Ammonites, who became vassals of Israel.<\/p>\nAbout 250 years later, Amos pronounced judgment on the then-prosperous city (Am 1:13-14). When Nebuchadnezzar stopped at Rabbah during his invasion of Transjordan, it was a significant place (Ez 21:20). It was at Rabbah that Baalis, king of the Ammonites, later plotted the attack that resulted in the death of Gedaliah (Jer 40:14ff.), the Babylonian governor of Judea, and the exile of Jeremiah into Egypt. Jeremiah’s prophecy against Rabbah is recorded in Jeremiah 49:2-3.<\/p>\nSince modern Amman covers ancient Rabbah, no excavation of the ancient city is possible. The Roman theater stands in the center of the city, with seating for 6,000 people. Dilapidated remains of an odeum, or music hall, and a fountain, also of the Roman period, stand nearby. Everything visible on the ancient citadel is Roman, Byzantine, or Arab, except at the northeast corner, where part of the Iron Age town wall is still exposed. The Roman temple at the southwest corner of the citadel was dedicated to Hercules.<\/p>\nSee also<\/em> Decapolis; Philadelphia #1.<\/p>","summary_ro":"RABBAH OF THE AMMONITES Capital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century BC, Ptolemy II Philadelphus of Egypt rebuilt the city and...","summary_en":"RABBAH OF THE AMMONITES Capital of the ancient Ammonite kingdom. Located near the sources of the Jabbok River, it stood about 25 miles (40.2 kilometers) east of the Jordan and lay astride the main caravan route leading from Damascus south along the length of the Transjordanian plateau. This road was also known as the King’s Highway (Nm 20:17; 21:22). Modern Amman, the capital of Jordan, covers the ancient city. During the third century BC, Ptolemy II Philadelphus of Egypt rebuilt the city and...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52669,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:14","title_en":"Study Note: Ieremia 40:14","content_ro":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","content_en":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","summary_ro":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","summary_en":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80295,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:14","title_en":"Study Note: Ieremia 40:14","content_ro":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","content_en":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","summary_ro":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","summary_en":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107921,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:14","title_en":"Study Note: Ieremia 40:14","content_ro":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","content_en":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","summary_ro":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","summary_en":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135547,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:14","title_en":"Study Note: Ieremia 40:14","content_ro":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","content_en":"40:14<\/strong> Ammon<\/em> was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah<\/em> had royal blood in his veins (2 Kgs 25:25).<\/p>","summary_ro":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","summary_en":"40:14 Ammon was a small highland nation east of the Jordan Valley. • Ishmael son of Nethaniah had royal blood in his veins (2 Kgs 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":52670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:16","title_en":"Study Note: Ieremia 40:16","content_ro":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","content_en":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","summary_ro":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","summary_en":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80296,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:16","title_en":"Study Note: Ieremia 40:16","content_ro":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","content_en":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","summary_ro":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","summary_en":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107922,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:16","title_en":"Study Note: Ieremia 40:16","content_ro":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","content_en":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","summary_ro":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","summary_en":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135548,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 40:16","title_en":"Study Note: Ieremia 40:16","content_ro":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","content_en":"40:16<\/strong> Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.<\/p>","summary_ro":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","summary_en":"40:16 Gedaliah’s response betrayed his naiveté and the lack of trust in advisers that infected the whole chaotic situation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}

Ieremia 40

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