Ieremia 43
1 Când a isprăvit Ieremia de spus întregului popor toate cuvintele Domnului, Dumnezeului lor, toate cuvintele pe cari-l însărcinase Domnul, Dumnzeul lor, să le spună,
2 Azaria, fiul lui Hosea, Iohanan, fiul lui Careah, şi toţi oamenii aceia îngâmfaţi, au zis lui Ieremia: ,,Minţi! Nu Domnul, Dumnezeul nostru, te-a însărcinat să ne spui: ,Nu vă duceţi în Egipt ca să locuiţi acolo pentru o vreme!`
3 Ci Baruc, fiul lui Neriia, te aţîţă împotriva noastră, ca să ne dai în mânile Haldeilor, să ne omoare sau să ne ducă robi la Babilon!``
4 Astfel, Iohanan, fiul lui Careah, toate căpeteniile oştilor, şi tot poporul, n-au ascultat de glasul Domnului, care le poruncea să rămână în ţara lui Iuda.
5 Şi Iohanan, fiul lui Careah, şi toate căpeteniile oştilor, au luat pe toate rămăşiţele lui Iuda, cari din împrăştiaţi cum erau printre toate neamurile, se întorseseră să locuiască în ţara lui Iuda,
6 şi anume pe bărbaţii, femeile, copiii, fiicele împăratului, şi pe toate sufletele, pe cari le lăsase Nebuzaradan, căpetenia străjerilor, cu Ghedalia, fiul lui Ahicam, fiul lui Şafan, precum şi pe proorocul Ieremia, şi pe Baruc, fiul lui Neriia.
7 Au plecat dar în ţara Egiptului, -căci n-au ascultat de porunca Domnului, -şi au ajuns până la Tahpanes.
8 Cuvântul Domnului a vorbit lui Ieremia, la Tahpanes, astfel:
9 ,,Ia în mână nişte pietre mari, şi ascunde-le, în faţa Iudeilor, în lutul cuptorului de cărămizi care este la intrarea casei lui Faraon din Tahpanes.
10 Şi spune Iudeilor: ,Aşa vorbeşte Domnul oştirilor, Dumnezeul lui Israel: ,Iată, voi trimete să aducă pe robul Meu Nebucadneţar, împăratul Babilonului, şi voi pune scaunul lui de domnie peste aceste pietre, pe cari le-am ascuns, şi îşi va întinde covorul peste ele.
11 El va veni, şi va lovi ţara Egiptului: va omorî pe cei sortiţi să moară, va duce în robie pe cei sortiţi robiei, şi va ucide cu sabia pe cei sortiţi la sabie!
12 Voi pune foc caselor dumnezeilor Egiptului; Nebucadneţar le va arde, va duce robi pe idoli, se va înveli cu ţara Egiptului cum se înveleşte păstorul cu haina lui, şi va ieşi în pace din ea.
13 Va sfărâma stâlpii din Bet-Şemeş, din ţara Egiptului, şi va arde cu foc casele dumnezeilor Egiptului.``
{"verseMap":{"1":[{"id":40912,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41930,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 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":68538,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69556,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 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":96164,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97182,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 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":123790,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124808,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 32:9-15; 36:1-21, 26-32; 43:1-7; 45:1-5<\/p>","content_en":"<h3>Baruch<\/h3>\n<p>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.<\/p>\n<p>In the fourth year of King Jehoiakim of Judah (605 <span>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>\n<p>At 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>\n<p>When Jerusalem was destroyed in 586 <span>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>\n<p>Although 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>\n<p>In 1975, a clay impression (<em>bulla<\/em>) formed from a scribe’s seal was found with the words “[Belonging to] Berechiahu, son of Neriahu, the scribe” (<em>Berechiahu<\/em> is the long form of the name <em>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 (<em>bulla<\/em>), which was affixed to the signed document. The <em>bulla<\/em> of Baruch dates from the time of Jeremiah and Baruch; other <em>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 <em>bulla<\/em> was in fact formed by the seal of Baruch, Jeremiah’s scribe. These <em>bullae,<\/em> seemingly insignificant artifacts of an ancient civilization, provide independent historical verification of some of the details of Jeremiah’s account.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 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":3867,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>BARUCH<\/h3>\n<li>1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 <span>BC<\/span>), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45).<\/li>\n<p>Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (vv 21-26). In hiding, Baruch again wrote down Jeremiah’s prediction of Judah’s destruction (vv 27-32). Baruch was the brother of Seraiah, a close associate of the later King Zedekiah. Seraiah was eventually deported to Babylon with the king by Nebuchadnezzar. With Nebuchadnezzar laying siege to Jerusalem in 587 <span>BC<\/span>, a year before its final destruction, the imprisoned Jeremiah purchased a field. His act symbolized the eventual restoration of Israel to the land. Baruch was ordered by Jeremiah to keep the evidence of the purchase safe (Jer 32:12-15).<\/p>\n<p>Two months after the destruction of Jerusalem in 586 <span>BC<\/span>, rebellious Jews murdered Gedaliah, puppet governor of Judah under the Babylonians, and sought to flee to Egypt. Jeremiah advised them to remain in Jerusalem. The rebels blamed Baruch for influencing Jeremiah to give such advice and forced both Baruch and the prophet to accompany them into Egypt (43:1-7).<\/p>\n<p>Scripture does not refer to the final events in Baruch’s life. The Jewish historian Josephus recorded that when Nebuchadnezzar invaded Egypt, Baruch was taken to Babylon. The apocryphal book of Baruch begins by noting that the author was in Babylon (1:1-3). Both accounts, however, are historically questionable.<\/p>\n<li>2. Zabbai’s son, mentioned in connection with the events surrounding the rebuilding of the Jerusalem wall (about 445 <span>BC<\/span>) under the supervision of Nehemiah (Neh 3:20).<\/li>\n<li>3. Individual who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:6); perhaps the same as #2 above.<\/li>\n<li>4. Col-hozeh’s son, and father of Maaseiah (Neh 11:5).<\/li>","content_en":"<h3>BARUCH<\/h3>\n<li>1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 <span>BC<\/span>), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45).<\/li>\n<p>Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (vv 21-26). In hiding, Baruch again wrote down Jeremiah’s prediction of Judah’s destruction (vv 27-32). Baruch was the brother of Seraiah, a close associate of the later King Zedekiah. Seraiah was eventually deported to Babylon with the king by Nebuchadnezzar. With Nebuchadnezzar laying siege to Jerusalem in 587 <span>BC<\/span>, a year before its final destruction, the imprisoned Jeremiah purchased a field. His act symbolized the eventual restoration of Israel to the land. Baruch was ordered by Jeremiah to keep the evidence of the purchase safe (Jer 32:12-15).<\/p>\n<p>Two months after the destruction of Jerusalem in 586 <span>BC<\/span>, rebellious Jews murdered Gedaliah, puppet governor of Judah under the Babylonians, and sought to flee to Egypt. Jeremiah advised them to remain in Jerusalem. The rebels blamed Baruch for influencing Jeremiah to give such advice and forced both Baruch and the prophet to accompany them into Egypt (43:1-7).<\/p>\n<p>Scripture does not refer to the final events in Baruch’s life. The Jewish historian Josephus recorded that when Nebuchadnezzar invaded Egypt, Baruch was taken to Babylon. The apocryphal book of Baruch begins by noting that the author was in Babylon (1:1-3). Both accounts, however, are historically questionable.<\/p>\n<li>2. Zabbai’s son, mentioned in connection with the events surrounding the rebuilding of the Jerusalem wall (about 445 <span>BC<\/span>) under the supervision of Nehemiah (Neh 3:20).<\/li>\n<li>3. Individual who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:6); perhaps the same as #2 above.<\/li>\n<li>4. Col-hozeh’s son, and father of Maaseiah (Neh 11:5).<\/li>","summary_ro":"BARUCH 1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 BC), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45). Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the ...","summary_en":"BARUCH 1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 BC), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45). Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19063,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:1","title_en":"Study Note: Ieremia 43:1","content_ro":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","content_en":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","summary_ro":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","summary_en":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:1","title_en":"Study Note: Ieremia 43:1","content_ro":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","content_en":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","summary_ro":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","summary_en":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:1","title_en":"Study Note: Ieremia 43:1","content_ro":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","content_en":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","summary_ro":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","summary_en":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135563,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:1","title_en":"Study Note: Ieremia 43:1","content_ro":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","content_en":"<p><strong>43:1-7<\/strong> Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.<\/p>","summary_ro":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","summary_en":"43:1-7 Johanan and the rest of the people betrayed their oath (42:20) when they chose not to trust in the Lord’s answer through Jeremiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64177,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91803,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119429,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147055,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":3294,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azariah","title_en":"Azariah","content_ro":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","content_en":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","summary_ro":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","summary_en":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16840,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hoshaiah","title_en":"Hoshaiah","content_ro":"<h3>HOSHAIAH<\/h3>\n<li>1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32).<\/li>\n<li>2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.<\/li>","content_en":"<h3>HOSHAIAH<\/h3>\n<li>1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32).<\/li>\n<li>2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.<\/li>","summary_ro":"HOSHAIAH 1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32). 2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.","summary_en":"HOSHAIAH 1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32). 2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18172,"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 (<span>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 (<span>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":20099,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\n<p>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.<\/p>\n<p> 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; <span>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. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\n<p>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.<\/p>\n<p> 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; <span>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. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>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":22387,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters*, Lachish","title_en":"Letters*, Lachish","content_ro":"<h3>LACHISH LETTERS*<\/h3>\n<p>Collection of letters, sometimes described as “a supplement to Jeremiah,” which was J. L. Starkey’s most important discovery at Lachish. In 1935 he found 18 ostraca in a guardroom between the outer and inner gates of the city, in a layer of ash deposited by the fire that Nebuchadnezzar kindled when he destroyed the city. Probably the Chaldeans breached the walls late in 589 <span>BC<\/span> after the olive harvest, since numerous burned olive pits appear in the nearby ruins. Having taken this and other outlying towns, Nebuchadnezzar then laid siege to Jerusalem in January of 588. In 1938 three other letters were found at Lachish. Of uncertain date, these were short and fragmentary. All 21 of these texts were written in black carbon ink with a wood or reed stylus on pieces of broken pottery. The scribes used the Phoenician script, in which classical Hebrew was written.<\/p>\n<p>Nearly all of the 21 documents were letters, and most of them were written by some subordinate officer at an outpost to the commander at Lachish. Unfortunately, only seven of the texts are sufficiently legible to make connected sense; on the others, only isolated sentences and words can be read. Some of the signs are blotted out and unfamiliar abbreviations and symbols are used. Scholars differ in their interpretations.<\/p>\n<p>One of the most interesting of the letters is no. 4, which says, “We are watching for the fire signals of Lachish, according to all the signs which my lord has given, for we cannot see [the signals of] Azekah.” Jeremiah 34:7 mentions Lachish and Azekah (12 miles, or 19.3 kilometers, northeast of Lachish) as two of the last surviving cities of Judah. Now it would appear that Azekah too has fallen and the Chaldean noose is tightening on the Judean kingdom. However, the signals of Azekah temporarily may not have been visible for climatic or other reasons. It is important to note the external evidence here for the use of fire signals in ancient Israel. The Hebrew word for fire signal is the same as that used in Jeremiah 6:1.<\/p>\n<p>Letter no. 6 alludes to the fact that the princes are weakening the hands of the people. Evidently this refers to some insubordination or defeatism. The text reads: “And behold the words of the princes are not good, but to weaken our hands and to slacken the hands of the men who are informed about them.” This is almost identical to the charge that some of the princes lodged against Jeremiah: “For he is weakening the hands of the soldiers who are left in this city, and the hands of all the people, by speaking such words to them” (Jer 38:4, <span>rsv<\/span>).<\/p>\n<p>Letter no. 3 refers to a journey of the Judean army commander to Egypt. Whether he went with an appeal for troops or supplies is not known. This allusion points to the intrigues of the pro-Egyptian party during the reign of Zedekiah. The reason for the present expedition must have been much different from that referred to in Jeremiah 26:20-23. Letter no. 3 also refers to a letter with a warning from a prophet. Efforts to identify this prophet as Uriah or Jeremiah have not been convincing.<\/p>\n<p>Letters 2–6 refer to a defense that a certain Hoshaiah (a name that appears in Jer 42:1; 43:2), the writer of several of the Lachish texts, makes to his superior, Ya’osh. Though the charges are not always clear, they have something to do with reading confidential documents and presumably divulging some of the information contained therein. One scholar has suggested that this collection of letters in the Lachish guardhouse constituted a “file” used in the court-martial of Hoshaiah. The guardhouse was not only a military post but was also located by the gate where Palestinian trials were held in biblical times.<\/p>\n<p>The Lachish letters have epigraphic, linguistic, and historical value for the Bible scholar. They indicate the kind of language and script the Hebrews were using in the age of Jeremiah, and they give information for textual criticism. They are firsthand documents of the disturbed political and military situation during the months before Nebuchadnezzar’s destruction of Jerusalem, when Jeremiah was the leading prophet in Judah. They help to make possible a study of Hebrew proper names in the last days of the monarchy and provide numerous historical references (e.g., no. 20 refers to the ninth year of King Zedekiah).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient.<\/p>","content_en":"<h3>LACHISH LETTERS*<\/h3>\n<p>Collection of letters, sometimes described as “a supplement to Jeremiah,” which was J. L. Starkey’s most important discovery at Lachish. In 1935 he found 18 ostraca in a guardroom between the outer and inner gates of the city, in a layer of ash deposited by the fire that Nebuchadnezzar kindled when he destroyed the city. Probably the Chaldeans breached the walls late in 589 <span>BC<\/span> after the olive harvest, since numerous burned olive pits appear in the nearby ruins. Having taken this and other outlying towns, Nebuchadnezzar then laid siege to Jerusalem in January of 588. In 1938 three other letters were found at Lachish. Of uncertain date, these were short and fragmentary. All 21 of these texts were written in black carbon ink with a wood or reed stylus on pieces of broken pottery. The scribes used the Phoenician script, in which classical Hebrew was written.<\/p>\n<p>Nearly all of the 21 documents were letters, and most of them were written by some subordinate officer at an outpost to the commander at Lachish. Unfortunately, only seven of the texts are sufficiently legible to make connected sense; on the others, only isolated sentences and words can be read. Some of the signs are blotted out and unfamiliar abbreviations and symbols are used. Scholars differ in their interpretations.<\/p>\n<p>One of the most interesting of the letters is no. 4, which says, “We are watching for the fire signals of Lachish, according to all the signs which my lord has given, for we cannot see [the signals of] Azekah.” Jeremiah 34:7 mentions Lachish and Azekah (12 miles, or 19.3 kilometers, northeast of Lachish) as two of the last surviving cities of Judah. Now it would appear that Azekah too has fallen and the Chaldean noose is tightening on the Judean kingdom. However, the signals of Azekah temporarily may not have been visible for climatic or other reasons. It is important to note the external evidence here for the use of fire signals in ancient Israel. The Hebrew word for fire signal is the same as that used in Jeremiah 6:1.<\/p>\n<p>Letter no. 6 alludes to the fact that the princes are weakening the hands of the people. Evidently this refers to some insubordination or defeatism. The text reads: “And behold the words of the princes are not good, but to weaken our hands and to slacken the hands of the men who are informed about them.” This is almost identical to the charge that some of the princes lodged against Jeremiah: “For he is weakening the hands of the soldiers who are left in this city, and the hands of all the people, by speaking such words to them” (Jer 38:4, <span>rsv<\/span>).<\/p>\n<p>Letter no. 3 refers to a journey of the Judean army commander to Egypt. Whether he went with an appeal for troops or supplies is not known. This allusion points to the intrigues of the pro-Egyptian party during the reign of Zedekiah. The reason for the present expedition must have been much different from that referred to in Jeremiah 26:20-23. Letter no. 3 also refers to a letter with a warning from a prophet. Efforts to identify this prophet as Uriah or Jeremiah have not been convincing.<\/p>\n<p>Letters 2–6 refer to a defense that a certain Hoshaiah (a name that appears in Jer 42:1; 43:2), the writer of several of the Lachish texts, makes to his superior, Ya’osh. Though the charges are not always clear, they have something to do with reading confidential documents and presumably divulging some of the information contained therein. One scholar has suggested that this collection of letters in the Lachish guardhouse constituted a “file” used in the court-martial of Hoshaiah. The guardhouse was not only a military post but was also located by the gate where Palestinian trials were held in biblical times.<\/p>\n<p>The Lachish letters have epigraphic, linguistic, and historical value for the Bible scholar. They indicate the kind of language and script the Hebrews were using in the age of Jeremiah, and they give information for textual criticism. They are firsthand documents of the disturbed political and military situation during the months before Nebuchadnezzar’s destruction of Jerusalem, when Jeremiah was the leading prophet in Judah. They help to make possible a study of Hebrew proper names in the last days of the monarchy and provide numerous historical references (e.g., no. 20 refers to the ninth year of King Zedekiah).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient.<\/p>","summary_ro":"LACHISH LETTERS* Collection of letters, sometimes described as “a supplement to Jeremiah,” which was J. L. Starkey’s most important discovery at Lachish. In 1935 he found 18 ostraca in a guardroom between the outer and inner gates of the city, in a layer of ash deposited by the fire that Nebuchadnezzar kindled when he destroyed the city. Probably the Chaldeans breached the walls late in 589 BC after the olive harvest, since numerous burned olive pits appear in the nearby ruins. Having taken t...","summary_en":"LACHISH LETTERS* Collection of letters, sometimes described as “a supplement to Jeremiah,” which was J. L. Starkey’s most important discovery at Lachish. In 1935 he found 18 ostraca in a guardroom between the outer and inner gates of the city, in a layer of ash deposited by the fire that Nebuchadnezzar kindled when he destroyed the city. Probably the Chaldeans breached the walls late in 589 BC after the olive harvest, since numerous burned olive pits appear in the nearby ruins. Having taken t...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39948,"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><p>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, -<em>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>\n<p>At 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>\n<p>The 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>\n<p>One positive identification comes from the excavation near the Ishtar Gate of Nebuchadnezzar’s Babylon, where a cuneiform tablet dating about 585 <span>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><p>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, -<em>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>\n<p>At 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>\n<p>The 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>\n<p>One positive identification comes from the excavation near the Ishtar Gate of Nebuchadnezzar’s Babylon, where a cuneiform tablet dating about 585 <span>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}],"3":[{"id":52686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:3","title_en":"Study Note: Ieremia 43:3","content_ro":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","content_en":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","summary_ro":"43:3 It is not known why Baruch was blamed.","summary_en":"43:3 It is not known why Baruch was blamed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:3","title_en":"Study Note: Ieremia 43:3","content_ro":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","content_en":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","summary_ro":"43:3 It is not known why Baruch was blamed.","summary_en":"43:3 It is not known why Baruch was blamed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:3","title_en":"Study Note: Ieremia 43:3","content_ro":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","content_en":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","summary_ro":"43:3 It is not known why Baruch was blamed.","summary_en":"43:3 It is not known why Baruch was blamed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135564,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:3","title_en":"Study Note: Ieremia 43:3","content_ro":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","content_en":"<p><strong>43:3<\/strong> It is not known why <em>Baruch<\/em> was blamed.<\/p>","summary_ro":"43:3 It is not known why Baruch was blamed.","summary_en":"43:3 It is not known why Baruch was blamed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":9534,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Jews*, Diaspora","title_en":"of the Jews*, Diaspora","content_ro":"<h3>DIASPORA OF THE JEWS*<\/h3>\n<p>Dispersion of Jewish people from Israel to foreign lands. <span class=\"greek\" lang=\"el\">Diaspora<\/span><em>,<\/em> a Greek noun meaning a “sowing” or “scattering,” is regularly used in the Septuagint to mean “exile” (Jer 25:34; cf. Is 11:12; Ez 20:23; Zep 3:10). The word occurs twice in the NT (Jas 1:1; 1 Pt 1:1), referring to Christian Jews residing outside Palestine as a result of the several dispersions in Israel’s history. Diaspora sometimes refers to the exiled people, sometimes to the place of exile.<\/p>\n<p class=\"h2\" id=\"MajorDiasporas\">Major Diasporas<\/p>\n<p>From the end of the eighth century <span>BC<\/span> onward, Jewish history was marked by several major dispersions.<\/p>\n<h5>Diaspora of the Northern Kingdom<\/h5>\n<p>After Solomon’s death, his kingdom broke in two. The northern kingdom of Israel sunk deeper into idolatry and immorality (2 Kgs 17:14-18). Jeroboam, the first king of the divided Israel, established a pattern of apostasy (“falling away” from faith). Epitaphs for succeeding kings regularly recorded that the deceased ruler “did not turn from the sins of Jeroboam” (10:31; 13:11; 14:24; 15:9, 18, 24, 28, <span>rsv<\/span>). Assyria conquered the northern kingdom in 722 <span>BC<\/span> and took over 27,000 Israelites into exile, as had been predicted (17:23). They were settled in cities along the tributaries of the Euphrates River and in Media. Assyrians from cities around Babylon, in turn, colonized Israel (vv 6, 24).<\/p>\n<h5>Diaspora of the Southern Kingdom<\/h5>\n<p>The southern kingdom of Judah suffered exile to the east in Babylonia and to the south in Egypt. The Babylonian king Nebuchadnezzar captured Judeans in several expeditions from 605 <span>BC<\/span> to the fall of Jerusalem in 586 <span>BC<\/span>. The first deportation to Babylon took Jerusalem’s treasures from the temple and palace, and “all the princes, and all the mighty men of valor, ten thousand captives, and all the craftsmen and the smiths; none remained, except the poorest people of the land” (2 Kgs 24:12-14, <span>rsv<\/span>; cf. 2 Chr 36:10; Jer 52:29-30).<\/p>\n<p>A year later a second expedition focused on the rebellious Jewish vassal king Zedekiah and his sons (2 Kgs 25:1, 6-7; Jer 52:4-11). In the 19th year of Nebuchadnezzar’s reign, Babylonia struck Judah a third time, destroyed the temple and the king’s palace, and broke down the city’s walls. All but the very poorest people were carried away captive (2 Kgs 25:8-21; Jer 52:12-16).<\/p>\n<p>Shishak, king of Egypt, deported exiles from Judah as early as the 10th century <span>BC<\/span>. Judah lost people and also temple gold at that time (1 Kgs 14:25-26; 2 Chr 12:9). About 400 years later, Johanan, a Judean, thought he could escape from Nebuchadnezzar by fleeing to Egypt. Johanan forced Jeremiah and a group of other Jews to go with him; they settled at Migdol, Tahpanhes, and Memphis. Nevertheless, the Babylonians pursued them, took control of Egypt, and executed many of the Jews there (Jer 43:5–44:30). Records of property ownership and artifacts of an altar suggest that the few surviving exiles established permanent colonies in Egypt (Is 19:18-19).<\/p>\n<h5>Other Diasporas<\/h5>\n<p>The Egyptian king Ptolemy I (323–285 <span>BC<\/span>) captured many Jews and carried them off to Egypt about 300 <span>BC<\/span>. Those exiles populated Alexandria, a city thereafter noted as a center of both Greek and Jewish scholarship. Elsewhere large colonies of Jews were exported from Babylonia to Phrygia and Lydia by Antiochus III (the Great) of Syria (223–187 <span>BC<\/span>). The Romans transplanted a sizable group of Jews to Rome. The Roman general Pompey took many there as slaves in the first century <span>BC<\/span>.<\/p>\n<p>How widely the Jews were scattered is suggested in the NT book of Acts, where Luke listed Jerusalem’s visitors: Parthians, Medes, Elamites, people from Mesopotamia, Judea, Cappadocia, Pontus, the province of Asia, Phrygia, Pamphylia, Egypt, and the areas of Libya toward Cyrene, visitors from Rome (both Jews and converts to Judaism), Cretans, and Arabians (Acts 2:9-11). Those Jews of “the Diaspora” were in Jerusalem to celebrate the Feast of Pentecost.<\/p>\n<p>Other Jewish communities were located in the Macedonian cities visited by the apostle Paul on his missionary journeys: Thessalonica, Berea, and Corinth (Acts 17:1, 10; 18:2-4). Around the middle of the first century <span>AD<\/span>, the Roman emperor Claudius commanded all Jews to leave Rome (18:2). Scholarly estimates of the Jewish population in Palestine at the time of Jesus’ birth range from about four to six million. The dispersion population numbered several times that of Palestine; communities with more than a million each flourished in Asia Minor, Mesopotamia, and Alexandria. Today, even with a national homeland, far more Jews still live outside Israel than inside.<\/p>\n<p>In spite of their scatterings, Jews of various diasporas retained a basic unity with Palestinian Jews through several practices. (1) The great national feasts—Passover, Harvest, and Tabernacles (Ex 23:12-17; Dt 16:1-17)—continued to be observed abroad. (2) The temple tax used for the temple’s upkeep (Ex 30:11-16) was collected in foreign Jewish communities even after the temple had been destroyed. (3) All Jews everywhere recognized the authority of the Sanhedrin (the Jewish religious council) over them.<\/p>\n<h5>Positive Aspects<\/h5>\n<p>In exile the Jews tended to abandon the idol worship that had in part alienated them from God. Their exile led them to establish synagogues as institutions for prayer and education. Alexandrian Jews translated the OT Scriptures into Greek, at that time the international language. The result, called the Septuagint, was the version often cited by NT writers.<\/p>\n<p>From the Christian point of view, the network of dispersed Jewish communities had a special significance. They provided strategic bases for the spread of Christianity, which quickly broke out of those communities and into the surrounding gentile world. Thus, God used the dispersions to bring the gospel to the Gentiles (Rom 1:11-15; 1 Cor 10:11-12).<\/p>\n<p>Finally, the arts, sciences, and humanities have been greatly enriched by the Jews scattered throughout Western culture. Few other peoples have endured so much ferocious ethnic bigotry as the Jews and yet rewarded that rejection with cultural gifts and graces of such excellence. Although the church of Jesus Christ has become a “new Israel” and a “chosen race” (1 Pt 2:9), the testimony of history and of Scripture indicates that God still has a unique interest in the Jews.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period.<\/p>","content_en":"<h3>DIASPORA OF THE JEWS*<\/h3>\n<p>Dispersion of Jewish people from Israel to foreign lands. <span class=\"greek\" lang=\"el\">Diaspora<\/span><em>,<\/em> a Greek noun meaning a “sowing” or “scattering,” is regularly used in the Septuagint to mean “exile” (Jer 25:34; cf. Is 11:12; Ez 20:23; Zep 3:10). The word occurs twice in the NT (Jas 1:1; 1 Pt 1:1), referring to Christian Jews residing outside Palestine as a result of the several dispersions in Israel’s history. Diaspora sometimes refers to the exiled people, sometimes to the place of exile.<\/p>\n<p class=\"h2\" id=\"MajorDiasporas\">Major Diasporas<\/p>\n<p>From the end of the eighth century <span>BC<\/span> onward, Jewish history was marked by several major dispersions.<\/p>\n<h5>Diaspora of the Northern Kingdom<\/h5>\n<p>After Solomon’s death, his kingdom broke in two. The northern kingdom of Israel sunk deeper into idolatry and immorality (2 Kgs 17:14-18). Jeroboam, the first king of the divided Israel, established a pattern of apostasy (“falling away” from faith). Epitaphs for succeeding kings regularly recorded that the deceased ruler “did not turn from the sins of Jeroboam” (10:31; 13:11; 14:24; 15:9, 18, 24, 28, <span>rsv<\/span>). Assyria conquered the northern kingdom in 722 <span>BC<\/span> and took over 27,000 Israelites into exile, as had been predicted (17:23). They were settled in cities along the tributaries of the Euphrates River and in Media. Assyrians from cities around Babylon, in turn, colonized Israel (vv 6, 24).<\/p>\n<h5>Diaspora of the Southern Kingdom<\/h5>\n<p>The southern kingdom of Judah suffered exile to the east in Babylonia and to the south in Egypt. The Babylonian king Nebuchadnezzar captured Judeans in several expeditions from 605 <span>BC<\/span> to the fall of Jerusalem in 586 <span>BC<\/span>. The first deportation to Babylon took Jerusalem’s treasures from the temple and palace, and “all the princes, and all the mighty men of valor, ten thousand captives, and all the craftsmen and the smiths; none remained, except the poorest people of the land” (2 Kgs 24:12-14, <span>rsv<\/span>; cf. 2 Chr 36:10; Jer 52:29-30).<\/p>\n<p>A year later a second expedition focused on the rebellious Jewish vassal king Zedekiah and his sons (2 Kgs 25:1, 6-7; Jer 52:4-11). In the 19th year of Nebuchadnezzar’s reign, Babylonia struck Judah a third time, destroyed the temple and the king’s palace, and broke down the city’s walls. All but the very poorest people were carried away captive (2 Kgs 25:8-21; Jer 52:12-16).<\/p>\n<p>Shishak, king of Egypt, deported exiles from Judah as early as the 10th century <span>BC<\/span>. Judah lost people and also temple gold at that time (1 Kgs 14:25-26; 2 Chr 12:9). About 400 years later, Johanan, a Judean, thought he could escape from Nebuchadnezzar by fleeing to Egypt. Johanan forced Jeremiah and a group of other Jews to go with him; they settled at Migdol, Tahpanhes, and Memphis. Nevertheless, the Babylonians pursued them, took control of Egypt, and executed many of the Jews there (Jer 43:5–44:30). Records of property ownership and artifacts of an altar suggest that the few surviving exiles established permanent colonies in Egypt (Is 19:18-19).<\/p>\n<h5>Other Diasporas<\/h5>\n<p>The Egyptian king Ptolemy I (323–285 <span>BC<\/span>) captured many Jews and carried them off to Egypt about 300 <span>BC<\/span>. Those exiles populated Alexandria, a city thereafter noted as a center of both Greek and Jewish scholarship. Elsewhere large colonies of Jews were exported from Babylonia to Phrygia and Lydia by Antiochus III (the Great) of Syria (223–187 <span>BC<\/span>). The Romans transplanted a sizable group of Jews to Rome. The Roman general Pompey took many there as slaves in the first century <span>BC<\/span>.<\/p>\n<p>How widely the Jews were scattered is suggested in the NT book of Acts, where Luke listed Jerusalem’s visitors: Parthians, Medes, Elamites, people from Mesopotamia, Judea, Cappadocia, Pontus, the province of Asia, Phrygia, Pamphylia, Egypt, and the areas of Libya toward Cyrene, visitors from Rome (both Jews and converts to Judaism), Cretans, and Arabians (Acts 2:9-11). Those Jews of “the Diaspora” were in Jerusalem to celebrate the Feast of Pentecost.<\/p>\n<p>Other Jewish communities were located in the Macedonian cities visited by the apostle Paul on his missionary journeys: Thessalonica, Berea, and Corinth (Acts 17:1, 10; 18:2-4). Around the middle of the first century <span>AD<\/span>, the Roman emperor Claudius commanded all Jews to leave Rome (18:2). Scholarly estimates of the Jewish population in Palestine at the time of Jesus’ birth range from about four to six million. The dispersion population numbered several times that of Palestine; communities with more than a million each flourished in Asia Minor, Mesopotamia, and Alexandria. Today, even with a national homeland, far more Jews still live outside Israel than inside.<\/p>\n<p>In spite of their scatterings, Jews of various diasporas retained a basic unity with Palestinian Jews through several practices. (1) The great national feasts—Passover, Harvest, and Tabernacles (Ex 23:12-17; Dt 16:1-17)—continued to be observed abroad. (2) The temple tax used for the temple’s upkeep (Ex 30:11-16) was collected in foreign Jewish communities even after the temple had been destroyed. (3) All Jews everywhere recognized the authority of the Sanhedrin (the Jewish religious council) over them.<\/p>\n<h5>Positive Aspects<\/h5>\n<p>In exile the Jews tended to abandon the idol worship that had in part alienated them from God. Their exile led them to establish synagogues as institutions for prayer and education. Alexandrian Jews translated the OT Scriptures into Greek, at that time the international language. The result, called the Septuagint, was the version often cited by NT writers.<\/p>\n<p>From the Christian point of view, the network of dispersed Jewish communities had a special significance. They provided strategic bases for the spread of Christianity, which quickly broke out of those communities and into the surrounding gentile world. Thus, God used the dispersions to bring the gospel to the Gentiles (Rom 1:11-15; 1 Cor 10:11-12).<\/p>\n<p>Finally, the arts, sciences, and humanities have been greatly enriched by the Jews scattered throughout Western culture. Few other peoples have endured so much ferocious ethnic bigotry as the Jews and yet rewarded that rejection with cultural gifts and graces of such excellence. Although the church of Jesus Christ has become a “new Israel” and a “chosen race” (1 Pt 2:9), the testimony of history and of Scripture indicates that God still has a unique interest in the Jews.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period.<\/p>","summary_ro":"DIASPORA OF THE JEWS* Dispersion of Jewish people from Israel to foreign lands. Diaspora, a Greek noun meaning a “sowing” or “scattering,” is regularly used in the Septuagint to mean “exile” (Jer 25:34; cf. Is 11:12; Ez 20:23; Zep 3:10). The word occurs twice in the NT (Jas 1:1; 1 Pt 1:1), referring to Christian Jews residing outside Palestine as a result of the several dispersions in Israel’s history. Diaspora sometimes refers to the exiled people, sometimes to the place of exile. Major Dias...","summary_en":"DIASPORA OF THE JEWS* Dispersion of Jewish people from Israel to foreign lands. Diaspora, a Greek noun meaning a “sowing” or “scattering,” is regularly used in the Septuagint to mean “exile” (Jer 25:34; cf. Is 11:12; Ez 20:23; Zep 3:10). The word occurs twice in the NT (Jas 1:1; 1 Pt 1:1), referring to Christian Jews residing outside Palestine as a result of the several dispersions in Israel’s history. Diaspora sometimes refers to the exiled people, sometimes to the place of exile. Major Dias...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20100,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\n<p>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.<\/p>\n<p> 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; <span>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. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\n<p>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.<\/p>\n<p> 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; <span>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. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>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":39649,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","title_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles","content_ro":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","content_en":"<h3>Jeremiah’s Parallels with 2 Kings and 2 Chronicles<\/h3>\n<p>This chart follows the order of passages as they occur in Jeremiah.<\/p>\n<table>\n <tr>\n <td><p><em>Order<\/em><\/p><\/td>\n <td><p><em>Jeremiah<\/em><\/p><\/td>\n <td><p><em>2 Kings<\/em><\/p><\/td>\n <td><p><em>2 Chronicles<\/em><\/p><\/td>\n <td><p><em>Content<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>37:1-2<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>39:1-8<\/p><\/td>\n <td><p>25:1-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>7<\/p><\/td>\n <td><p>39:10 and 40:5b<\/p><\/td>\n <td><p>25:12 and 25:22b<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah made governor<\/p><\/td><\/tr>\n <tr>\n <td><p>8<\/p><\/td>\n <td><p>40:7-9<\/p><\/td>\n <td><p>25:23-24<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah urges fidelity to Babylon<\/p><\/td><\/tr>\n <tr>\n <td><p>9<\/p><\/td>\n <td><p>41:1-3<\/p><\/td>\n <td><p>25:25<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Gedaliah assassinated<\/p><\/td><\/tr>\n <tr>\n <td><p>10<\/p><\/td>\n <td><p>43:5-7<\/p><\/td>\n <td><p>25:26<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Jews flee to Egypt<\/p><\/td><\/tr>\n <tr>\n <td><p>1<\/p><\/td>\n <td><p>52:1-2 (cf. 37:1-2)<\/p><\/td>\n <td><p>24:17-19<\/p><\/td>\n <td><p>36:10-12<\/p><\/td>\n <td><p>Zedekiah made king<\/p><\/td><\/tr>\n <tr>\n <td><p>2<\/p><\/td>\n <td><p>52:3-5 (cf. 39:1-3)<\/p><\/td>\n <td><p>24:20 and 25:1-2<\/p><\/td>\n <td><p>36:13-16<\/p><\/td>\n <td><p>Zedekiah rebels; siege begins<\/p><\/td><\/tr>\n <tr>\n <td><p>3<\/p><\/td>\n <td><p>52:6-14<\/p><\/td>\n <td><p>25:3-10<\/p><\/td>\n <td><p>36:17-19<\/p><\/td>\n <td><p>Zedekiah captured; Jerusalem destroyed<\/p><\/td><\/tr>\n <tr>\n <td><p>6<\/p><\/td>\n <td><p>52:15<\/p><\/td>\n <td><p>25:11<\/p><\/td>\n <td><p>36:20<\/p><\/td>\n <td><p>People deported<\/p><\/td><\/tr>\n <tr>\n <td><p>5<\/p><\/td>\n <td><p>52:17-23<\/p><\/td>\n <td><p>25:13-17<\/p><\/td>\n <td><p>36:18<\/p><\/td>\n <td><p>Booty taken<\/p><\/td><\/tr>\n <tr>\n <td><p>4<\/p><\/td>\n <td><p>52:24-27<\/p><\/td>\n <td><p>25:18-21<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Nobles slain<\/p><\/td><\/tr>\n <tr>\n <td><p>11<\/p><\/td>\n <td><p>52:31-34<\/p><\/td>\n <td><p>25:27-30<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p>Later events<\/p><\/td><\/tr><\/table>","summary_ro":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","summary_en":"Jeremiah’s Parallels with 2 Kings and 2 Chronicles This chart follows the order of passages as they occur in Jeremiah. Order Jeremiah 2 Kings 2 Chronicles Content 1 37:1-2 24:17-19 36:10-12 Zedekiah made king 2 39:1-8 25:1-10 36:17-19 Zedekiah rebels; siege begins 7 39:10 and 40:5b 25:12 and 25:22b Gedaliah made governor 8 40:7-9 25:23-24 Gedaliah urges fidelity to Babylon 9 41:1-3 25:25 Gedaliah assassinated 10 43:5-7 25:26 Jews flee to Egypt 1 52:1-2 (cf. 37:1-2) 24:17-19 36:10-12 Zedekiah ...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":40909,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68535,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96161,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123787,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":897,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahikam","title_en":"Ahikam","content_ro":"<h3>AHIKAM<\/h3>\n<p>Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 <span>BC<\/span> (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).<\/p>","content_en":"<h3>AHIKAM<\/h3>\n<p>Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 <span>BC<\/span> (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).<\/p>","summary_ro":"AHIKAM Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 BC (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).","summary_en":"AHIKAM Shaphan’s son, an officer of the court of King Josiah of Judah (2 Kgs 22:12). Ahikam was among the group sent to the prophetess Huldah to ask about the Book of the Law (2 Kgs 22:14-20). Later, under King Jehoiakim, Ahikam was able to prevent the prophet Jeremiah from being killed (Jer 26:24). Ahikam’s son Gedaliah was left as governor of Judah after Nebuchadnezzar destroyed Jerusalem and took most of its citizens to Babylon in 586 BC (2 Kgs 25:22; Jer 39:14; 40:5-16; 41:1-18; 43:6).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Egyptian Egypt","title_en":"Egyptian Egypt","content_ro":"<h3>EGYPT, EGYPTIAN<\/h3>\n<p>Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced to bondage; crying to God, ultimately they were released through the 10 plagues. Thereafter, for 40 years, they wandered in the Egyptian Sinai, where they received the law, specifications for building the tabernacle, and instructions for the priestly and sacrificial systems.<\/p>\n<p>After the destruction of Jerusalem in 586 <span>BC<\/span>, a group of Jews forced Jeremiah to go with them to Egypt (Jer 43:6-7), where they became numerous during the intertestamental period and gradually forgot their Hebrew. At Alexandria, Jews translated the OT into Greek (the Septuagint) between about 250 and 150 <span>BC<\/span>. This became the Bible of the early church, especially of those Christians outside Palestine.<\/p>\n<p>When the NT period opened, Egypt served as a refuge for Joseph, Mary, and Jesus as they fled to escape the assassination attempts of Herod the Great (Mt 2:13-23). At several other points, Hebrew and Egyptian history intersected—for example, when Shishak I invaded Palestine in the days of Rehoboam (1 Kgs 14:25-28).<\/p>\n<p>Preview<\/p>\n<p>• Geography<\/p>\n<p>• History<\/p>\n<p>• Social Life<\/p>\n<p>• Religion<\/p>\n<p>• Learning and Culture<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>Egypt is the gift of the Nile, without which it could not exist. From time immemorial the Nile has deposited a thin layer of rich silt each year as it overflowed its banks. This ribbon of loam along its course contrasts vividly with the sterile sands that stretch from the river valley often as far as one can see. Then, having deposited this soil, the Nile provides water for its irrigation. This is necessary in a land that receives only six to eight inches (15 to 20 centimeters) of rainfall per year along the Mediterranean, two inches (5.1 centimeters) or less per year at Cairo, and less than that farther south.<\/p>\n<p>The Nile Valley is a tube, shut in on either side by cliffs and corked up at the southern end by cataracts, six places where the river has failed to cut a clear channel and where rocks are piled in irregular masses in the streambed. From cliff to cliff the Nile Valley ranges from about 10 to 31 miles (16 to 50 kilometers) in width between Cairo and Aswan. But the cultivated area along this stretch is only about six to ten miles (10 to 16 kilometers) wide, and narrows to one or two miles (1.5 to 3 kilometers) in width around Aswan. This cultivated tract is only about 5,000 square miles (8,045 square kilometers) in total.<\/p>\n<p>But Egypt is more than the valley. It is also the delta, a pie-shaped area north of Cairo also deposited by the Nile over the millennia. The delta measures some 125 miles (201.1 kilometers) north and south, and 115 miles (185 kilometers) east and west. Its more heavily populated southern region provided ancient Egyptians with some 5,000 square miles (8,045 square kilometers) of farmland, making the total of valley and delta about 10,000 square miles (16,090 square kilometers), roughly equal to the state of Maryland.<\/p>\n\n<p>West of the Nile extends a chain of oases, the largest of which is the Fayum, about 70 miles (112.6 kilometers) southwest of Cairo. In the center of the Fayum is Lake Qarun, which today covers 90 square miles (144.8 square kilometers) and is about 17 feet (5.2 meters) deep. It is surrounded by about a half million acres of good farmland.<\/p>\n<p>Ancient Egypt extended some 125 miles (201.1 kilometers) from the Mediterranean to Cairo (Lower Egypt) and another 600 miles (965.4 kilometers) from Cairo to Aswan (Upper Egypt). At the height of its power, Egypt also controlled the valley from the first cataract at Aswan south to the fourth cataract (Nubia). Thus its domain extended a total of some 1,100 miles (1,769.9 kilometers) south from the Mediterranean.<\/p>\n<p>Egypt’s most important resource was the rich loam along the Nile. On it, in antiquity, farmers raised grains, such as barley, emmer, and wheat. Onions, leeks, beans, and lentils were common vegetables. Dates, figs, and grapes were the most widely grown fruits. Oil came from castor oil plants and sesame rather than from the olive, as in other Mediterranean lands. Flax provided linen for clothing. Domesticated animals included oxen, cattle, sheep, goats, pigs, donkeys, and horses.<\/p>\n<p>Another important resource was an abundant supply of stone. Granite mountains rise between the Nile and the Red Sea, and deposits of alabaster and other fine stone are found in the same region. South of Aswan stand the granite mountains of Nubia. The quarries of Syene at Aswan are famous for their extremely hard and durable red granite. Gold was reasonably plentiful in the Nubian Mountains, and gold-bearing quartz veins were found in the mountains east of the Nile. Egyptians controlled the copper and turquoise mines of the Sinai during much of their important historical periods. In early antiquity some timber was available in Nubia for building the barges that carried the huge loads of stone for construction of pyramids, temples, and other magnificent structures.<\/p>\n<p>The Nile itself was an all-weather highway. One could float northward with the current and sail southward against the weak current (3 miles, or 5 kilometers, per hour) by means of the prevailing northerly winds. In fact, the Nile was the road of ancient Egypt. Land routes normally conducted traffic only to the river’s edge. In addition to the massive north-south commerce, ferry boats regularly moved from shore to shore.<\/p>\n<p>Along the river grew papyrus reeds, from which writing material could be made. And along the Nile, clay was deposited from which could be made pottery and sun-dried bricks for the houses of the poor.<\/p>\n<p>The ancient Egyptians lived in comparative isolation and peace in their valley home. The cataracts on the south, the deserts on east and west, and the harborless coast of the Mediterranean protected them from invasion and left them free to develop a homogeneous culture. Outside influences could sift in chiefly at the two northern corners of the delta. There were Semitic incursions from the east, and Libyans (possibly of European origin) from the west. Defenses were erected to protect against both. The security of their valley home and the regular provision of the sun and the Nile gave the Egyptians a sense of confidence and well-being that was not the lot of other peoples of the ancient Near East.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>It is wrong to think of the contemporary rulers of Egypt as descendants of the pharaohs or the present inhabitants of the land as Egyptians in any but a geographic sense. Egypt as an area of distinctive civilization ended with the Arab conquest in the seventh century <span>AD<\/span> and was greatly diluted during the several preceding centuries by Greco-Roman influences.<\/p>\n<h5>Origins<\/h5>\n<p>Though the origins of the ancient Egyptians are imperfectly understood, physically they show affinities to Hamites, Semites, and Mediterraneans. Hamites with negroid characteristics moved north from Nubia. Asiatics migrated across the Isthmus of Suez into the delta, and the small, brown, finely boned Mediterranean people dominated the Nile Valley from early times. However diverse their origins may have been, Egyptians of the ancient period were conscious of themselves as a nation, a distinctive people. Men stood about five feet six inches (1.7 meters) in height and women about five feet (1.5 meters). They were slight but strong-boned, with round heads and oval faces. The men had little face or body hair, and throughout antiquity they were commonly smooth-shaven, while Semites were bearded.<\/p>\n<p>Archaeologists list a series of successive predynastic cultures—Fayumic, Meridian, Tasian, Badarian, Amratian, Gerzean, and Semainean—who mastered basic techniques and learned how to build a civilization with minimal resources. Of course, they developed an irrigation system for the maintenance of an effective agricultural program. At a very early time they discovered how to turn flax into linen and thus to produce clothing. Boats were made from papyrus reeds and trees that grew along some of the streambeds in the south. Sun-baked bricks provided building material, and clay was available for pottery. The latter was made by hand; the pottery wheel did not appear until dynastic times.<\/p>\n<p>Writing appeared in Egypt about the end of the predynastic period. Their hieroglyphs, or sacred signs, were called “the words of God” and were believed to be of divine origin. By 2700 <span>BC<\/span>, they had learned how to make “paper” by crisscrossing strips cut from the pith of the papyrus plant and forming them into sheets. About the same time they developed techniques for cutting stone from the quarry. Commonly they cut a groove along a line where a block was to be split off. There they drove in wedges of dry wood and wetted them to swell the wood and split the block off. Sometimes they lit a fire along the groove to heat the stone and then poured water over it to split it away from the main rock.<\/p>\n<h5>Unification of Egypt<\/h5>\n<p>In the period just before about 3100 <span>BC<\/span>, Egypt consisted of the two separate kingdoms: Lower Egypt and Upper Egypt. Then the king of Upper Egypt conquered Lower Egypt and unified the two lands under his sole rule. But the division was never quite forgotten, and Egypt was referred to as the “Two Lands” throughout its history. The pharaohs wore a double crown, a combination of the low red crown of Lower Egypt and the white crown of Upper Egypt. The king’s palace was called the “double palace,” and even the royal granary was double. The Hebrews recognized this duality, for throughout the OT they called Egypt <span class=\"hebrew\" lang=\"he\">Mitzrayim<\/span>—a word with a dual ending.<\/p>\n<p>The pharaoh who was credited in the ancient sources with the unification of Egypt was sometimes called Narmer and sometimes Menes; presumably these were different names for the same person. Narmer-Menes began the first dynasty of united Egypt. Though the ancient Egyptians did not reckon in dynasties, modern historians follow the practice of Manetho, an Egyptian priest of the mid-third century <span>BC<\/span>, who compiled a list of kings down to the Persian period and divided it into 30 dynasties; later others added a 31st dynasty. The ancients did not use such terms as “Old Kingdom” and “Middle Kingdom” either, but modern scholars find them a convenient way of organizing Egyptian history.<\/p>\n<h5>Early Dynastic Period (3100–2700 BC)<\/h5>\n<p>Kings of the first two dynasties ruled at This, or Thinis, some 300 miles (482.7 kilometers) south of Cairo, but they built Memphis as another administrative center. They consolidated their hold over the land and developed the theory that the king was divine. Contacts with the outside world were considerable, and there are many indications in Egypt of influences from Mesopotamia at this time.<\/p>\n<h5>Old Kingdom (2700–2200 <span>BC<\/span>; Dynasties 3–6)<\/h5>\n<p>The Old Kingdom is especially remembered for its building operations. The pyramids were erected at that time. The capital was located at Memphis (biblical Noph), southwest of modern Cairo. Contacts with Phoenicia were numerous, and some believe Egyptians were so heavily involved there and elsewhere that it is proper to speak of the “Old Empire.” Artistic standards were being developed, and literary and medical beginnings were significant. Egypt was an absolute monarchy. The divine king was served by an army of officials; the whole population might be regimented during his lifetime to prepare his tomb.<\/p>\n<p>The first king of the third dynasty was Djoser, who built the step pyramid at Saqqara. The earliest great stone structure in the world, it consists of six layers, or steps, rising to a height of 204 feet (62.2 meters). The architect was Imhotep, his vizier or prime minister, who later was deified and credited with the beginnings of architecture, literature, and medicine, and identified by the Greeks with the god of medicine, Asklepios.<\/p>\n<p>The fourth-dynasty pharaohs were the great pyramid builders. They were responsible for erecting the three great pyramids at Giza between about 2600 and 2500 <span>BC<\/span>. The greatest of these, attributed to Khufu, covers 13 acres, originally rose to a height of 481 feet (146.6 meters), and contains about 2.3 million blocks of limestone averaging two and a half tons each. The second pyramid stands 447½ feet (136.4 meters) high and is accompanied by the sphinx, a couchant lion with the face of the king. The third pyramid is 204 feet (62.2 meters) high. These pyramids are not isolated examples. Several more small pyramids were built at Giza, and there were nine pyramid fields in all, scattered along the western bank of the Nile south of Memphis. During the fifth and sixth dynasties, there appeared the pyramid texts, carved and painted inscriptions, magical spells, and hymns that were supposed to aid the deceased in the afterlife.<\/p>\n<p>The artistic standards of Egypt were established during the Old Kingdom. The king and the gods were portrayed in a stylized form. Art tended to be conceptual rather than perceptual; that is, instead of reproducing what he saw, the artist painted what he knew to be there. For example, a school of fish became individual fish painted whole instead of being pictured naturally with one fish obscuring part of the fish next to it. In a similar manner the saddlebags on a donkey were shown with the one facing the viewer reproduced in a natural way; the other one, known to be behind the donkey’s back, was flipped up in the air above the donkey’s back.<\/p>\n<p>The importance of an individual determined his size in a pictorial representation. In a battle scene the pharaoh would be the largest figure, his commanding officers next in size, the common soldiers smaller yet, and enemy troops smallest of all.<\/p>\n<p>Egyptian art was intended to tell a story: much of it was more like a motion picture than a snapshot. A wine-making scene might include picking the grapes, treading out the juice (normally done by stomping with bare feet), and storing the juice in jars.<\/p>\n<p>Evidently Egyptian medical knowledge was also developing during the Old Kingdom. Though the sources for knowledge of Egyptian medicine are the great papyri of the Middle Kingdom, there is some indication that medical knowledge claims far greater antiquity. Numerous archaic expressions appear in the texts. Perhaps Egyptians knew something of the circulation of the blood; they talked about feeling the “voice of the heart.” Egyptian medical practice combined a hodgepodge of home remedies, charms and incantations, and scientific expertise. The Edwin Smith Surgical Papyrus is a remarkable study dealing especially with the treatment of broken bones.<\/p>\n<p>During the sixth dynasty, the Old Kingdom began to break up as a result of poor rulers, aggressive nobles, fiscal difficulties, Nubian incursions in the south, and Asiatic attacks in the northeast.<\/p>\n<h5>First Intermediate Period (2200–2050 <span>BC<\/span>; Dynasties 7–11)<\/h5>\n<p>During the Old Kingdom, there was political stability and prosperity. The Nile flood came predictably and not devastatingly. There was enough for all to eat. If one behaved himself and worked hard and studied diligently in school, he could count on the proper promotions and general success in life. Familiar social, political, economic, and religious institutions remained constant and could be counted on to assume their regular place in the rhythm of life. Now the old aristocracy had fallen. The central government had broken down; nobles ruled many districts and took the title of kings. It was no longer true that if one did certain things he could count on success. The collapse of the whole philosophy of life of the Old Kingdom brought a spiritual upset and spawned attempts at reevaluation of life. Some of the literature of the time advocates the hedonistic approach of drowning one’s problems in pleasure, and some recommended a stoical approach—to steel oneself against the hardships of life.<\/p>\n<h5>Middle Kingdom (2050–1780 <span>BC<\/span>; 12th Dynasty)<\/h5>\n<p>Late in the 11th dynasty, princes of Thebes (440 miles, or 708 kilometers, south of Memphis) struggled to restore order and royal control and were partially successful. The Middle Kingdom was the period of the 12th dynasty, native Thebans who made their capital at Lisht in the Fayum. The six rulers of this dynasty took the names of Amenemhet and Sesostris. Each of them ruled some 30 years, and most of them took their sons on the throne as co-regents before death, eliminating the danger of a usurper. Since these kings did not dare to deprive the nobles of their largely independent power, a feudal condition existed during much of the period.<\/p>\n<p>Unable to function as absolute kings, these pharaohs had to rule by persuasion and the development of goodwill. Their rendering of <span class=\"hebrew\" lang=\"he\">ma’at<\/span> (social justice) was constantly emphasized, and if a person could not obtain <span class=\"hebrew\" lang=\"he\">ma’at<\/span> at the hands of the nobles, he was promised it at the hands of the king. Their propaganda program also portrayed the pharaoh as concerned with responsible leadership instead of merely exercising authority. The pharaoh was the shepherd of his people.<\/p>\n<p>Middle Kingdom pharaohs were wise enough not to exhaust the treasury on great pyramids; instead, they undertook public works, such as a massive effort to increase cultivable acreage in the Fayum, construction of a defensive wall across the isthmus of Suez, and systematic working of the Sinai copper mines. Trade was extensive with Crete, Lebanon, Syria, and Punt.<\/p>\n<p>The Middle Kingdom was a time when Amon began to emerge as the great god of Egypt. He was grafted onto the sun god Re as Amon-Re and came to supersede the gods who had formerly stood for Thebes. As god of the nation, he was to become the great imperial god under the empire and thus to assume a universal quality. Religious texts, which had graced the walls of the pyramids during the Old Kingdom, now were inscribed on coffins instead, and their use was available to nobles as well as kings.<\/p>\n<p>A literary flowering occurred during the Middle Kingdom. Scientific literature is represented by such outstanding works as the Rhind Mathematical Papyrus and the Smith Surgical and Ebers Medical papyri. The “Instructions of Merikare” portrays something of the wisdom literature of the period, and the “Tale of Sinuhe” introduces the genre of entertainment literature.<\/p>\n<p>If one holds to the early date of the exodus (c. 1446 <span>BC<\/span>) and adds 430 years for the period of Israelite sojourn in Egypt (Ex 12:40), he will conclude that the Israelites entered Egypt about 1876 <span>BC<\/span>. This would be early in the reign of Sesostris III (of Senwosret, or Sen-Usert; 1878– 1840 <span>BC<\/span>). Sesostris was a vigorous king who extended Egyptian control south to the second cataract and campaigned up into Syria. He was also able to reverse the feudalistic conditions of the earlier period; he took away the power of the nobles and appointed royal officials in their stead. Possibly this achievement was somehow related to famine in Joseph’s day and Joseph’s use of that famine to fasten royal control on all the populace of the land (Gn 47:13-26).<\/p>\n<h5>Second Intermediate Period (1780–1570 <span>BC<\/span>; Dynasties 13–17)<\/h5>\n<p>With the passing of the strong 12th dynasty, Egypt relapsed once more into a period of disintegration. The Hyksos (“rulers of foreign lands”), Semites from Syria and Palestine, gradually infiltrated into the delta region and took control there about 1730 <span>BC<\/span>, maintaining their capital at Tanis, or Avaris, in the eastern delta. Meanwhile, Theban princes ruled weakly in the south and were commonly vassals to the Hyksos.<\/p>\n<p>Apparently as a result of Egyptian hatred of the Hyksos and stringent efforts to obliterate their memory, the Hyksos are a very shadowy people. Little remains on which to base a reconstruction of their history. Presumably they were responsible for introducing new kinds of bronze swords and daggers, the powerful compound bow, and above all the horse and chariot. The Egyptians adopted these with good success and used them to overthrow Hyksos power and then to build an empire in Palestine and Syria. The struggle of Theban princes to gain release from Hyksos control was prolonged and apparently fierce at times. The effort began late in the 16th century <span>BC<\/span> and was completed by Ahmose I (1570–1546 <span>BC<\/span>).<\/p>\n<h5>The Empire Period (1570–1090 <span>BC<\/span>; Dynasties 18–20)<\/h5>\n<p>Ahmose launched the 18th dynasty, and may be viewed as initiating the empire, or New Kingdom, period as well. After defeating the Hyksos in Egypt, he carried on successful campaigns against Nubia and Sharuhen in southern Palestine. Subsequently he was forced to subdue nobles who had managed to gain independence from the central government during the Hyksos era. Amenhotep I (1546–1525 <span>BC<\/span>) was also forced to fight the Nubians in the south and Libyans in the northwest.<\/p>\n<p>Dying without a son to succeed him, Amenhotep was followed on the throne by his sister Ahmose, who married a Thutmose (Thutmose I, 1525–1508 <span>BC<\/span>), probably a relative. Thutmose had to resubjugate rebellious Nubians during the first year of his reign and in subsequent campaigns considerably expanded Egypt’s Nubian holdings. Between those two Nubian attacks, he mounted an offensive in Syria; thus he could claim an empire that stretched from the Euphrates to the third cataract of the Nile. Moses may have been born early in his reign. Thutmose began the practice of carving out royal tombs in the Valley of the Kings west of Thebes.<\/p>\n<p>Evidently the only surviving child of the union of Thutmose and Ahmose was a daughter, Hatshepsut, who was married to Thutmose II (1508–1504 <span>BC<\/span>), a son of Thutmose I by a secondary princess. Thutmose II had to quell rebellious Nubians, but little else is known of his reign. Since his marriage to Hatshepsut produced two daughters but no sons, he decided to marry his daughter Marytre to a son by a minor wife (Thutmose III, 1504–1450 <span>BC<\/span>).<\/p>\n<p>Hatshepsut continued to rule during the minority of Thutmose III and refused to step aside when he came of age. She dominated Egypt from 1504–1482 <span>BC<\/span>. During her reign, Egypt enjoyed economic prosperity. Her building activities were considerable; not the least of her achievements was the erection of two great obelisks at the temple of Karnak at Luxor. The one remaining shaft stands 97½ feet (29.7 meters) high and weighs about 700,000 pounds (317,800 kilograms). She also conducted trade expeditions to the land of Punt. Hatshepsut is sometimes identified as the pharaoh’s daughter who rescued Moses from the Nile (Ex 2:5).<\/p>\n<p>Finally, in 1482 <span>BC<\/span>, Hatshepsut met an untimely end, probably at the hands of Thutmose III as he burst his bonds and assumed rule over the realm. Within 75 days he had assembled an army and was leading it north into Palestine-Syria to subjugate rebellious princes there. A great initial victory at Megiddo and a sack of the city after a seventh-month siege cowed northern Palestinians but did not break their will to resist. Thutmose found himself campaigning in Palestine or Nubia almost annually for the next two decades.<\/p>\n<p>What started out as an Egyptian impulse to punish the Hyksos turned into a spirit of imperialism, which enjoyed a sense of power in victory. As the frontiers expanded, there was almost always a peril to attend to somewhere during subsequent generations; some of them were real and some remote. Thus the sense of security that Egyptians had enjoyed during earlier centuries when they were shut up in their valley home gave way to a feeling of insecurity. And as the god Amon-Re smiled on Egyptian military efforts, he was rewarded with quantities of booty and handsome gifts. In time the temples gained so much wealth and power that they came to exercise great clout in political and economic circles. Especially great was the power of the priesthood of Amon at the temple of Karnak.<\/p>\n<p>Thutmose III was one of the greatest of Egypt’s ancient pharaohs. A conqueror and empire builder, he is often called the Napoleon of ancient Egypt. There was hardly a city of any size in the kingdom where he did not engage in building activities. With him began an effort to glorify the pharaoh as sportsman, athlete, and warrior that was to last for several generations; he had the powers of a god in conducting the affairs of men. If one accepts the early date of the exodus, Thutmose III is often considered to have been the pharaoh of the great oppression of the Hebrews.<\/p>\n<p>Thutmose was succeeded by his son Amenhotep II (1452–1425 <span>BC<\/span>), who may have been the pharaoh of the exodus. Serving briefly as co-regent with his father, he enjoyed an easy transition to sole rule over the empire. Though forced to conduct two campaigns into Syria and Palestine to subdue rebellious towns, he seems generally to have enjoyed a peaceful reign. Like his father, he sought to be known for his prowess as a sportsman and his ruthlessness as a warrior.<\/p>\n<p>After the little-known reign of Thutmose IV (1425– 1412 <span>BC<\/span>), Amenhotep III (1412–1375 <span>BC<\/span>) ascended to the throne of Egypt. Frequently called “the magnificent,” he reveled in the wealth that poured in from the empire. Once, in the brief space of only 14 days, he had excavated for his wife a lake 6,400 feet (1,950.6 meters) long and 1,200 feet (365.7 meters) wide. Here on the west bank of the Nile at Thebes a royal barge could float about while musicians aboard provided entertainment for the king and queen. Amenhotep built several temples, including a mortuary temple at Thebes, to which were attached the famous colossi of Memnon, seated statues of the king about 70 feet (21.3 meters) high. Though artists dutifully represented him as a great conqueror on temple walls, he seems to have engaged in stifling only one uprising in Nubia and probably never set foot in Palestine or Syria.<\/p>\n<p>Just as Amenhotep III made no effort to maintain the empire, neither did his son Amenhotep IV (1387–1366 <span>BC<\/span>). Because of ill health, Amenhotep III made his son co-regent in 1387 <span>BC<\/span>, but the son paid little attention to the affairs of state. Of a mystical bent, he devoted himself to the establishment of the cult of the sun god Aton at a new capital named Amarna. Aton worship was almost monotheistic (the king being worshiped along with the god) and thus constituted a virtual religious revolution, but it had few adherents outside the court. Religious changes, political changes connected with the move of the capital, and artistic changes were three of the main elements of the so-called “Amarna Revolution.” The loose naturalism in art, almost bordering on caricature, was not new, however, since it had been accepted as early as the reign of Thutmose IV. Amenhotep IV took the name Akhnaton (“spirit of Aton”).<\/p>\n<p>Akhnaton paid no attention to numerous appeals (the Amarna letters) from royal princes of Palestine and Syria for help to repel invaders, and the empire disintegrated. Acceptance of the early date of the exodus would place the Hebrew conquest and the subsequent settling-in process during the reigns of Amenhotep III and IV, precisely when Egyptian power over Palestine disappeared. However, the Habiru, which some of these appeals name as attackers, should not be identified as Hebrews. Much of what is said about them could not have been true of Hebrews.<\/p>\n<p>When Amenhotep IV died, Tutankhamen (1366–1357 <span>BC<\/span>) succeeded to the throne. A young boy of eight or nine, he was associated with Eye, a favorite of Akhnaton, as co-regent. When Tutankhamen died nine years later, Eye continued to rule until 1353 <span>BC<\/span>. Because of the discovery of his magnificently furnished, unrifled tomb in 1922, Tutankhamen has received attention out of proportion to his significance in antiquity. The thousands of objects from his tomb illustrate the wealth, grandeur, and artistic achievements of ancient Egypt and help to demonstrate what it meant for Moses to turn his back on the riches of Egypt (Heb 11:26).<\/p>\n<p>When Eye died, Harmhab, commander-in-chief of the army, succeeded to the throne (1353–1319 <span>BC<\/span>). He reorganized the state and reestablished a strong government. Dying childless, Harmhab designated as his successor Ramses I, commander of the army and vizier, or prime minister. Ramses (1319–1318 <span>BC<\/span>) and Seti I (1318–1299 <span>BC<\/span>) made valiant attempts to restore the Asiatic empire lost by Akhnaton. In connection with their efforts, the capital was moved to Tanis in the delta, from which military campaigns could be more effectively launched.<\/p>\n<p>Ramses II (1299–1232 <span>BC<\/span>) continued the effort to restore Egyptian control in Palestine. In the fifth year of his reign, he met the Hittites in battle at Kadesh on the Orontes in Syria and narrowly missed destruction of his forces. Subsequently, he fought battles all the way from southern Palestine to northern Syria. If the Hebrews were then in the land, as an early date of the exodus requires, they probably never made contact with the Egyptians because they were shepherds and vinedressers in the hills of Palestine, and Ramses moved along the coastal road. Finally, in his 21st regnal year, Ramses made a peace treaty with the Hittites and kept it to the end of his days. He built massively all over Egypt, notably at his capital of Tanis, at Thebes, at Abu Simbel (south of Aswan), and at Memphis. Many of those who accept a later date for the exodus believe he was the pharaoh of the exodus.<\/p>\n<p>Ramses’ 13th son, Merneptah (1232–1222 <span>BC<\/span>), was the only Egyptian king who claimed to have defeated the Hebrews in battle. But some scholars argue that he never invaded Asia and that this statement is to be interpreted as a customary claim of victory over the king’s opponents in surrounding lands, whether or not he ever met them in battle.<\/p>\n<p>Ramses III (1198–1164 <span>BC<\/span>) also fought off a Libyan invasion of the delta in his 5th and 11th regnal years, and in his eighth year he repulsed an invasion of Sea Peoples, among whom were Philistines. He was the last ruler of the empire period to maintain outposts in Palestine and Syria. In his later years the Egyptian economy deteriorated, and inflation and breakdown of the government’s ability to meet the public payroll brought great suffering. Hunger marches resulted.<\/p>\n<p>During the reigns of Ramses IV–XI (1167–1085 <span>BC<\/span>), there was a steady decline of the state. Graft and inflation increased. During the reign of Ramses IX (1138–1119 <span>BC<\/span>) unpaid mercenary troops seem to have roamed as marauders in the delta, and tomb robbery reached epidemic proportions. Finally Herihor, viceroy of Nubia and commander of military forces in the south, seized control of Upper Egypt and made himself high priest of Amon in Thebes. The empire had come to an end.<\/p>\n<h5>The Postempire Period<\/h5>\n<p>In the postempire period, Egypt came under the rule of Libyan kings (945–712 <span>BC<\/span>) and Ethiopian kings (712–670 <span>BC<\/span>). After a brief period of Assyrian domination (670–663 <span>BC<\/span>), a native dynasty asserted itself (663–525 <span>BC<\/span>). Then the Persians conquered and held the land until Alexander the Great marched through in 331. Thereafter, the Ptolemies ruled Egypt until the death of Cleopatra in 30 <span>BC<\/span>. At that point the Romans took over. They controlled the land when Mary and Joseph fled there after the birth of Jesus. During the Greco-Roman period, Hellenistic culture dominated Egypt.<\/p>\n<p>During the early postempire period, when Egyptian culture was still dominant, several kings figured in biblical history. During the fifth year of Rehoboam, king of Judah (probably 926 <span>BC<\/span>), Shishak I of Egypt invaded Judah and wrought great havoc there (1 Kgs 14:25-26). He even marched into the territory of Israel, as archaeological discoveries show. About 700 <span>BC<\/span>, in the days of King Hezekiah and the prophet Isaiah, Tirhakah of Ethiopia led an army into Palestine to help the Jews against invading Assyrians (2 Kgs 19:9). Near the end of the seventh century <span>BC<\/span>, Pharaoh Neco led an army through Judah to come to the aid of weakened Assyria. When King Josiah tried to stop him, the Hebrew monarch lost his life (2 Kgs 23:28-30). During the last days of the kingdom of Judah, while Nebuchadnezzar was besieging Jerusalem (588–586 <span>BC<\/span>), Pharaoh Hophra invaded Palestine in a vain effort to aid the Hebrews and defeat the Babylonians. Jeremiah predicted the Egyptians’ destruction (Jer 44:30).<\/p>\n<p class=\"h2\" id=\"SocialLife\">Social Life<\/p>\n<h5>Social Classes<\/h5>\n<p>In theory and in practice, the king owned all the land of Egypt. He was divine, and the gods had assigned to him the deeds to all the land. Of course, he made gifts—to the gods for the support of the temples, to his most loyal supporters, and for the maintenance of his own worship cult after his death. Thus, large parts of the kingdom slipped from his hands, but much remained as the possession of the crown. Although by the beginning of the Middle Kingdom, nobles held great tracts of land, the king managed to sweep aside their power and repossess a considerable amount of acreage. During the Empire, the king made large grants to the temples, especially the temple of Amon at Thebes. This generosity enhanced the power of the priesthood at the expense of the crown.<\/p>\n<p>As increasing amounts of land passed out of the control of the crown, and as social and economic life became more complex, a complicated class structure developed. The major division in Egyptian society was between the educated elite and the uneducated masses, but such an observation is too simplistic. At the top were the royal family and the great nobles. Below them was a group of lesser nobles and officials. Lower yet was a class of craftsmen who served both upper classes. Then, at least during the Empire, there were farmers who owned small plots which they worked themselves. At the bottom of the social structure were free serfs and slaves. Slavery became common only under the Empire, when slaves were obtained as prisoners of war, primarily in Palestine and Syria to the north and Nubia to the south. Some slaves found their way into domestic service at the palaces and on the large estates, but most of them worked on the land and some served in the mines. Slavery was never as important in Egypt as in other Near Eastern countries.<\/p>\n<h5>Family Life<\/h5>\n<p>Egyptians apparently married in early adolescence. Children were weaned at three. Boys were circumcised between the ages of 6 and 12. Although education was designed for boys of the upper classes, girls—especially of royal families—frequently received some formal education. Egyptian women evidently enjoyed much greater freedom and prestige than women of other Near Eastern countries. They went about rather freely; they accompanied their husbands in the conduct of business and even at social events. The family might even accompany the husband and father on an outing when he went fishing or hunting, though they did not take part in the action. Egyptians normally were not monogamous, the size of the harem being dictated by economic considerations. But the status of the chief wife was protected, and her first son was her husband’s heir. Professions open to women included the priesthood, midwifery, mourning, dancing, and perhaps scribal activity (there was a feminine word for scribe).<\/p>\n<p>Furniture was meager in an Egyptian house. Beds, chairs, stools, footstools, and stands for water jugs seem to have been the main items. Dining tables do not appear to have been used; there were stands on which trays of food might be placed. The poor simply sat on the floor, slept on mats on the floor, and spread out their meals on the floor.<\/p>\n<p>Houses were normally built of mud brick. Those of the wealthy were set amid gardens and frequently had decorative pools. Rooms might be color-washed on the inside and even decorated with frescoes. Roofs were flat and provided a second bedroom in the hottest months. Houses sometimes had a second story. Though remains of two or three villages of workmen on government projects have been found, virtually nothing is known of the layout or size of the important cities of ancient Egypt.<\/p>\n<h5>Dress<\/h5>\n<p>Women wore long linen garments extending from the armpits to the ankles and held up by straps over the shoulder. During the Empire period, the skirt was made fuller and pleated. Men wore loincloths fastened with a belt and extending to the knee. The upper classes often wore it pleated in front. During the Middle Kingdom and the latter part of the Empire, the loincloth was extended to midcalf, and men sometimes also wore a short-sleeved tunic. As a result of Asian influence, Egyptians of the upper classes frequently wore colored clothing during the Empire, instead of the prevailing white of other periods.<\/p>\n\n<p>Men were clean-shaven, but the king and a few top officials wore false beards for ceremonial purposes. Both men and women wore wigs, and both men and women used eye paint for medicinal and decorative purposes. Women wore lipstick and rouge and applied henna to their nails, the palms of their hands, and the soles of their feet. Men and women of the upper classes wore a variety of jewelry. People of all classes applied oils and fats to their skin to protect them in the hot, dry climate. The use of perfume was also universal.<\/p>\n<h5>Entertainment<\/h5>\n<p>There were no organized games in ancient Egypt. Sportsmen went out alone or with their families. They might hunt in the desert with bows and arrows and dogs, go fishing, try to knock down birds with a boomerang in a marsh, or go driving in a chariot. Boys and young men among the peasants especially enjoyed wrestling. Soldiers participated in war dances, which were a sort of physical drill. A game like checkers was the chief indoor game of men and women alike.<\/p>\n<h5>Law and Punishment<\/h5>\n<p>The king was viewed as the source of all law, and apparently there was no written code to which all could appeal. Courts followed precedent set in past cases, and periodically the king modified the legal system by new edicts. Procedure in the courts involved administering an oath to tell the truth, speeches by accuser and accused, judgment of the court, and note taking by a court recorder. In some cases torture was used to extract a confession.<\/p>\n<p>Treason, murder, and perjury were among the capital crimes. The latter was so serious because the court oath was taken “by the life of Pharaoh”; thus, swearing falsely meant injury to the king. Other serious crimes were punishable by mutilation (cutting off nose or ears) or hard labor in the mines and quarries (a living death). A person convicted of theft might be sentenced to repay double or triple what he had taken. Beating was the usual punishment for minor offenses. During the Empire, Egypt had a kind of police force with a contingent in each town.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>All of Egyptian life was bound up with religious considerations. As the “gift of the Nile,” Egypt worshiped the great river as Hapi. The sun, which gave life to all things, was deified under such names as Amon-Re and Aton. The king was the offspring of the gods and was in some sense god incarnate. The 10 plagues in Moses’ day were an attack on the gods of the Egyptians. Turning the Nile into blood, bringing intense darkness on the land, and smiting the firstborn of the divine pharaoh involved a discrediting of Egyptian gods, as did the other plagues in various ways.<\/p>\n<p>The greatest concern of all individuals was immortality and the blessing of the gods upon them in the next life. Egyptians were not morbid in that they were preoccupied with death; they sought to project or continue as many of the pleasant aspects of this life as possible into the next life.<\/p>\n<p>Ancient Egyptians, unlike modern Western peoples, had no concept of an inanimate world. All natural phenomena were personalized and acted as friendly or unfriendly beings whenever they affected human activity. The gods were looked on as patrons of various activities or functions. Thus, Bes, a bandy-legged dwarf, was the patron of music and conception, and the goddess Taurt (a combination of hippopotamus, lioness, and crocodile) was associated with childbirth. Charms of both were made in abundance, and these two seem to have been more widely regarded among the masses than the chief gods of Egypt.<\/p>\n<p>Most important of all the gods was Re, or Ra, the sun god. The pharaoh was his physical son and earthly embodiment. When he died, he rejoined his divine father in the sky. Re generated the god Shu, personification of air, and the goddess Tefnut, personification of moisture. These gave birth to two children, Geb the earth god and Nut the sky goddess. The legends present different stories of how mankind came into being. One legend has Re generating them with his tears; another has Khnum forming them on his potter’s wheel. During the Empire, the god of Thebes, Amon, was identified with Re, and the sun god henceforth became known as Amon-Re. The great triad of Thebes was Amon, his consort Mut, and their son Khonsu (the moon god).<\/p>\n<p>Rivaling Amon-Re in importance was Osiris, god (king) of the dead. Legend has it that the benevolent ruler Osiris was murdered by his brother and brought back to life by his wife, Isis, through various magical devices; thereafter, he ruled in the west as king of the blessed dead. Eventually the experience of Osiris became that of every human being. Through magical formulas of the sort used by Isis, the individual could come to Osiris and even in some sense become Osiris. In addition to the knowledge and pronouncement of such formulas, the individual had to appear at a judgment for the weighing of his heart in the balance of righteousness. If declared innocent of wrongdoing, he was allowed to enter the kingdom of Osiris and enjoy a blessed hereafter.<\/p>\n<p>Some of these notions about exiting to the next life began to appear on the walls of pyramid tombs in the Old Kingdom (“pyramid texts”). During the Middle Kingdom, they were recorded on coffins (“coffin texts”). During the Empire, they were compiled as the “Book of the Dead.” Portions continued to be inscribed on the walls of tombs from the Empire period to about <span>AD<\/span> 300.<\/p>\n<p class=\"h2\" id=\"LearningandCulture\">Learning and Culture<\/p>\n<h5>Language and Writing<\/h5>\n<p>Ancient Egyptian was related to both Semitic and Hamitic languages. By about 311 <span>BC<\/span>, both hieroglyphics (pictorial characters used in inscriptions and more formal writing) and hieratic (a more running hand) were in use. Hieroglyphs may stand for a letter, a syllable, a sound, a word, or an idea. Francois Champollion cracked the decipherment of the hieroglyphs in 1822, primarily with the help of the Rosetta Stone. About 700 <span>BC<\/span>, a more rapid script called demotic came into being and continued to be written until early Christian times. Thereafter, Coptic, the ancient Egyptian language, came to be written down in a Greek script with a few extra letters.<\/p>\n<h5>Education<\/h5>\n<p>Egyptian education, available almost exclusively to upper-class boys, was designed to provide trained personnel for the priesthood, government offices, or the professions. Few had a chance to obtain any education at all. Boys began their training at an early age, commonly about four. Classes started early in the morning and normally ended about noon, in order to avoid the heat of the day. Reading, writing, and arithmetic were the standard fare. Good handwriting and the ability to compose letters were essential for all leaders in society. Eloquence was also valued. Learning by imitation was achieved through copying handwriting samples and model letters. Pieces of stone and potsherds provided inexpensive writing tablets, with papyrus being reserved for final drafts of important compositions. Knowledge of arithmetic was especially important for workers in government offices where taxes were collected in kind.<\/p>\n<p>The highest form of education was priestly training, and a prince might enroll in a school for priests. But often he was educated by tutors in classes held at the palace. Such classes normally were designed for children of the harem; princesses and nonroyal children might also attend them.<\/p>\n<p>After lower school, a boy might attend a “House of Life,” a kind of academy or senior college. There outstanding persons might lecture on a variety of subjects (including medicine). Presumably resembling Plato’s academy in Athens, such “Houses” did not have a prescribed curriculum or regular examinations. They were equipped with libraries.<\/p>\n<h5>Science<\/h5>\n<p>The ancient Egyptians excelled in applied mathematics, astronomy, and medicine. The annual flood of the Nile required an early development of the ability to resurvey the land rapidly after waters receded. Engineering skills were necessary to produce the irrigation system on which all Egyptian life depended. Moreover, their massive building projects necessitated a knowledge of mathematics. Egyptians could add and subtract but had cumbersome procedures for multiplication and division. They could calculate the area of a square, a triangle, a rectangle, and a circle and could do simple exercises in geometry. It is thought that experience rather than mathematical reasoning ability was responsible for most of their mathematical successes. They understood that the calendar must have 365¼ days in it, and they divided the year into 12 months and the months into three 10-day weeks. As early as 2000 <span>BC<\/span>, they had invented an adequate water clock.<\/p>\n<p>With their elaborate practice of embalming, one would expect their knowledge of anatomy to be superior. They distinguished between injuries and diseases and performed some amazing surgery. Treatment was, however, a curious combination of scientific and superstitious efforts. Egyptian scientists, with a practical rather than theoretical motivation, amassed a vast collection of facts about astronomy, chemistry, geography, medicine, surgery, mathematics, and natural history.<\/p>\n<h5>Architecture<\/h5>\n<p>As the ancient Egyptians built their great temples, they were most concerned with stability and enduring qualities. They were built to last forever. Thus they were made of stone (commonly limestone or sandstone) and roofed with great stone slabs supported on massive columns. The capitals generally were lotus, papyrus, or palm leaf in design. Great statues of a king were placed inside these temples; as mere architectural decoration, these sculptures appear stiff and formal. Light entered the temple through windows in the side of the raised central hall; the side aisles were lower. Though the roofs of these temples were flat, Egyptians knew how to construct a round arch by at least 2700 <span>BC<\/span>. Greatest of the remaining temples is the temple of Karnak at Luxor. The hypostyle hall there, built by Ramses II, has a forest of 134 sandstone columns, the central avenue of which has 12 columns that soar to a height of 70 feet (21.3 meters), the tallest columns in the ancient world.<\/p>\n\n<p>Pharaohs of the Old Kingdom built great pyramids as burial places along the west bank of the Nile south of Memphis. Pharaohs of the Middle Kingdom constructed smaller pyramids in the Fayum area. During the empire period, they carved tombs out of the cliffs west of Thebes. Pharaohs as divine beings covered the walls of their tombs at Thebes with religious scenes. The nobles had their tombs decorated with scenes of everyday life—a life that they wished to perpetuate beyond the grave.<\/p>\n<p>Houses were constructed of sun-dried brick; a few remain at Amarna and in a couple of abandoned workers’ camps.<\/p>\n<h5>Music<\/h5>\n<p>All that is known of Egyptian music must be gleaned from musical instruments found in tombs or representations of musical instruments painted on tomb walls. Three instruments used in religious exercises were the sistrum, tambourine, and castanets. The sistrum was a metal loop fastened to a handle. Holes were cut in the sides of the loop so that three metal rods could be loosely fastened in it. When the sistrum was shaken, the rods would rattle. This is the instrument referred to in 2 Samuel 6:5. Miriam used the Egyptian timbrel, or tambourine, in the celebration after crossing the Red Sea (Ex 15:20).<\/p>\n<p>Stringed instruments in ancient Egypt included the harp, lyre, lute, and a kind of guitar. Wind instruments included the single and double flute and the trumpet, the latter apparently used only for military purposes. At first, instruments were used singly to accompany a singer or dancer. Orchestras existed during the Empire period, when Israel escaped from Egyptian bondage.<\/p>\n<p><em>See also<\/em> Exodus, The; Pharaoh; Plagues upon Egypt.<\/p>","content_en":"<h3>EGYPT, EGYPTIAN<\/h3>\n<p>Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced to bondage; crying to God, ultimately they were released through the 10 plagues. Thereafter, for 40 years, they wandered in the Egyptian Sinai, where they received the law, specifications for building the tabernacle, and instructions for the priestly and sacrificial systems.<\/p>\n<p>After the destruction of Jerusalem in 586 <span>BC<\/span>, a group of Jews forced Jeremiah to go with them to Egypt (Jer 43:6-7), where they became numerous during the intertestamental period and gradually forgot their Hebrew. At Alexandria, Jews translated the OT into Greek (the Septuagint) between about 250 and 150 <span>BC<\/span>. This became the Bible of the early church, especially of those Christians outside Palestine.<\/p>\n<p>When the NT period opened, Egypt served as a refuge for Joseph, Mary, and Jesus as they fled to escape the assassination attempts of Herod the Great (Mt 2:13-23). At several other points, Hebrew and Egyptian history intersected—for example, when Shishak I invaded Palestine in the days of Rehoboam (1 Kgs 14:25-28).<\/p>\n<p>Preview<\/p>\n<p>• Geography<\/p>\n<p>• History<\/p>\n<p>• Social Life<\/p>\n<p>• Religion<\/p>\n<p>• Learning and Culture<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>Egypt is the gift of the Nile, without which it could not exist. From time immemorial the Nile has deposited a thin layer of rich silt each year as it overflowed its banks. This ribbon of loam along its course contrasts vividly with the sterile sands that stretch from the river valley often as far as one can see. Then, having deposited this soil, the Nile provides water for its irrigation. This is necessary in a land that receives only six to eight inches (15 to 20 centimeters) of rainfall per year along the Mediterranean, two inches (5.1 centimeters) or less per year at Cairo, and less than that farther south.<\/p>\n<p>The Nile Valley is a tube, shut in on either side by cliffs and corked up at the southern end by cataracts, six places where the river has failed to cut a clear channel and where rocks are piled in irregular masses in the streambed. From cliff to cliff the Nile Valley ranges from about 10 to 31 miles (16 to 50 kilometers) in width between Cairo and Aswan. But the cultivated area along this stretch is only about six to ten miles (10 to 16 kilometers) wide, and narrows to one or two miles (1.5 to 3 kilometers) in width around Aswan. This cultivated tract is only about 5,000 square miles (8,045 square kilometers) in total.<\/p>\n<p>But Egypt is more than the valley. It is also the delta, a pie-shaped area north of Cairo also deposited by the Nile over the millennia. The delta measures some 125 miles (201.1 kilometers) north and south, and 115 miles (185 kilometers) east and west. Its more heavily populated southern region provided ancient Egyptians with some 5,000 square miles (8,045 square kilometers) of farmland, making the total of valley and delta about 10,000 square miles (16,090 square kilometers), roughly equal to the state of Maryland.<\/p>\n\n<p>West of the Nile extends a chain of oases, the largest of which is the Fayum, about 70 miles (112.6 kilometers) southwest of Cairo. In the center of the Fayum is Lake Qarun, which today covers 90 square miles (144.8 square kilometers) and is about 17 feet (5.2 meters) deep. It is surrounded by about a half million acres of good farmland.<\/p>\n<p>Ancient Egypt extended some 125 miles (201.1 kilometers) from the Mediterranean to Cairo (Lower Egypt) and another 600 miles (965.4 kilometers) from Cairo to Aswan (Upper Egypt). At the height of its power, Egypt also controlled the valley from the first cataract at Aswan south to the fourth cataract (Nubia). Thus its domain extended a total of some 1,100 miles (1,769.9 kilometers) south from the Mediterranean.<\/p>\n<p>Egypt’s most important resource was the rich loam along the Nile. On it, in antiquity, farmers raised grains, such as barley, emmer, and wheat. Onions, leeks, beans, and lentils were common vegetables. Dates, figs, and grapes were the most widely grown fruits. Oil came from castor oil plants and sesame rather than from the olive, as in other Mediterranean lands. Flax provided linen for clothing. Domesticated animals included oxen, cattle, sheep, goats, pigs, donkeys, and horses.<\/p>\n<p>Another important resource was an abundant supply of stone. Granite mountains rise between the Nile and the Red Sea, and deposits of alabaster and other fine stone are found in the same region. South of Aswan stand the granite mountains of Nubia. The quarries of Syene at Aswan are famous for their extremely hard and durable red granite. Gold was reasonably plentiful in the Nubian Mountains, and gold-bearing quartz veins were found in the mountains east of the Nile. Egyptians controlled the copper and turquoise mines of the Sinai during much of their important historical periods. In early antiquity some timber was available in Nubia for building the barges that carried the huge loads of stone for construction of pyramids, temples, and other magnificent structures.<\/p>\n<p>The Nile itself was an all-weather highway. One could float northward with the current and sail southward against the weak current (3 miles, or 5 kilometers, per hour) by means of the prevailing northerly winds. In fact, the Nile was the road of ancient Egypt. Land routes normally conducted traffic only to the river’s edge. In addition to the massive north-south commerce, ferry boats regularly moved from shore to shore.<\/p>\n<p>Along the river grew papyrus reeds, from which writing material could be made. And along the Nile, clay was deposited from which could be made pottery and sun-dried bricks for the houses of the poor.<\/p>\n<p>The ancient Egyptians lived in comparative isolation and peace in their valley home. The cataracts on the south, the deserts on east and west, and the harborless coast of the Mediterranean protected them from invasion and left them free to develop a homogeneous culture. Outside influences could sift in chiefly at the two northern corners of the delta. There were Semitic incursions from the east, and Libyans (possibly of European origin) from the west. Defenses were erected to protect against both. The security of their valley home and the regular provision of the sun and the Nile gave the Egyptians a sense of confidence and well-being that was not the lot of other peoples of the ancient Near East.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>It is wrong to think of the contemporary rulers of Egypt as descendants of the pharaohs or the present inhabitants of the land as Egyptians in any but a geographic sense. Egypt as an area of distinctive civilization ended with the Arab conquest in the seventh century <span>AD<\/span> and was greatly diluted during the several preceding centuries by Greco-Roman influences.<\/p>\n<h5>Origins<\/h5>\n<p>Though the origins of the ancient Egyptians are imperfectly understood, physically they show affinities to Hamites, Semites, and Mediterraneans. Hamites with negroid characteristics moved north from Nubia. Asiatics migrated across the Isthmus of Suez into the delta, and the small, brown, finely boned Mediterranean people dominated the Nile Valley from early times. However diverse their origins may have been, Egyptians of the ancient period were conscious of themselves as a nation, a distinctive people. Men stood about five feet six inches (1.7 meters) in height and women about five feet (1.5 meters). They were slight but strong-boned, with round heads and oval faces. The men had little face or body hair, and throughout antiquity they were commonly smooth-shaven, while Semites were bearded.<\/p>\n<p>Archaeologists list a series of successive predynastic cultures—Fayumic, Meridian, Tasian, Badarian, Amratian, Gerzean, and Semainean—who mastered basic techniques and learned how to build a civilization with minimal resources. Of course, they developed an irrigation system for the maintenance of an effective agricultural program. At a very early time they discovered how to turn flax into linen and thus to produce clothing. Boats were made from papyrus reeds and trees that grew along some of the streambeds in the south. Sun-baked bricks provided building material, and clay was available for pottery. The latter was made by hand; the pottery wheel did not appear until dynastic times.<\/p>\n<p>Writing appeared in Egypt about the end of the predynastic period. Their hieroglyphs, or sacred signs, were called “the words of God” and were believed to be of divine origin. By 2700 <span>BC<\/span>, they had learned how to make “paper” by crisscrossing strips cut from the pith of the papyrus plant and forming them into sheets. About the same time they developed techniques for cutting stone from the quarry. Commonly they cut a groove along a line where a block was to be split off. There they drove in wedges of dry wood and wetted them to swell the wood and split the block off. Sometimes they lit a fire along the groove to heat the stone and then poured water over it to split it away from the main rock.<\/p>\n<h5>Unification of Egypt<\/h5>\n<p>In the period just before about 3100 <span>BC<\/span>, Egypt consisted of the two separate kingdoms: Lower Egypt and Upper Egypt. Then the king of Upper Egypt conquered Lower Egypt and unified the two lands under his sole rule. But the division was never quite forgotten, and Egypt was referred to as the “Two Lands” throughout its history. The pharaohs wore a double crown, a combination of the low red crown of Lower Egypt and the white crown of Upper Egypt. The king’s palace was called the “double palace,” and even the royal granary was double. The Hebrews recognized this duality, for throughout the OT they called Egypt <span class=\"hebrew\" lang=\"he\">Mitzrayim<\/span>—a word with a dual ending.<\/p>\n<p>The pharaoh who was credited in the ancient sources with the unification of Egypt was sometimes called Narmer and sometimes Menes; presumably these were different names for the same person. Narmer-Menes began the first dynasty of united Egypt. Though the ancient Egyptians did not reckon in dynasties, modern historians follow the practice of Manetho, an Egyptian priest of the mid-third century <span>BC<\/span>, who compiled a list of kings down to the Persian period and divided it into 30 dynasties; later others added a 31st dynasty. The ancients did not use such terms as “Old Kingdom” and “Middle Kingdom” either, but modern scholars find them a convenient way of organizing Egyptian history.<\/p>\n<h5>Early Dynastic Period (3100–2700 BC)<\/h5>\n<p>Kings of the first two dynasties ruled at This, or Thinis, some 300 miles (482.7 kilometers) south of Cairo, but they built Memphis as another administrative center. They consolidated their hold over the land and developed the theory that the king was divine. Contacts with the outside world were considerable, and there are many indications in Egypt of influences from Mesopotamia at this time.<\/p>\n<h5>Old Kingdom (2700–2200 <span>BC<\/span>; Dynasties 3–6)<\/h5>\n<p>The Old Kingdom is especially remembered for its building operations. The pyramids were erected at that time. The capital was located at Memphis (biblical Noph), southwest of modern Cairo. Contacts with Phoenicia were numerous, and some believe Egyptians were so heavily involved there and elsewhere that it is proper to speak of the “Old Empire.” Artistic standards were being developed, and literary and medical beginnings were significant. Egypt was an absolute monarchy. The divine king was served by an army of officials; the whole population might be regimented during his lifetime to prepare his tomb.<\/p>\n<p>The first king of the third dynasty was Djoser, who built the step pyramid at Saqqara. The earliest great stone structure in the world, it consists of six layers, or steps, rising to a height of 204 feet (62.2 meters). The architect was Imhotep, his vizier or prime minister, who later was deified and credited with the beginnings of architecture, literature, and medicine, and identified by the Greeks with the god of medicine, Asklepios.<\/p>\n<p>The fourth-dynasty pharaohs were the great pyramid builders. They were responsible for erecting the three great pyramids at Giza between about 2600 and 2500 <span>BC<\/span>. The greatest of these, attributed to Khufu, covers 13 acres, originally rose to a height of 481 feet (146.6 meters), and contains about 2.3 million blocks of limestone averaging two and a half tons each. The second pyramid stands 447½ feet (136.4 meters) high and is accompanied by the sphinx, a couchant lion with the face of the king. The third pyramid is 204 feet (62.2 meters) high. These pyramids are not isolated examples. Several more small pyramids were built at Giza, and there were nine pyramid fields in all, scattered along the western bank of the Nile south of Memphis. During the fifth and sixth dynasties, there appeared the pyramid texts, carved and painted inscriptions, magical spells, and hymns that were supposed to aid the deceased in the afterlife.<\/p>\n<p>The artistic standards of Egypt were established during the Old Kingdom. The king and the gods were portrayed in a stylized form. Art tended to be conceptual rather than perceptual; that is, instead of reproducing what he saw, the artist painted what he knew to be there. For example, a school of fish became individual fish painted whole instead of being pictured naturally with one fish obscuring part of the fish next to it. In a similar manner the saddlebags on a donkey were shown with the one facing the viewer reproduced in a natural way; the other one, known to be behind the donkey’s back, was flipped up in the air above the donkey’s back.<\/p>\n<p>The importance of an individual determined his size in a pictorial representation. In a battle scene the pharaoh would be the largest figure, his commanding officers next in size, the common soldiers smaller yet, and enemy troops smallest of all.<\/p>\n<p>Egyptian art was intended to tell a story: much of it was more like a motion picture than a snapshot. A wine-making scene might include picking the grapes, treading out the juice (normally done by stomping with bare feet), and storing the juice in jars.<\/p>\n<p>Evidently Egyptian medical knowledge was also developing during the Old Kingdom. Though the sources for knowledge of Egyptian medicine are the great papyri of the Middle Kingdom, there is some indication that medical knowledge claims far greater antiquity. Numerous archaic expressions appear in the texts. Perhaps Egyptians knew something of the circulation of the blood; they talked about feeling the “voice of the heart.” Egyptian medical practice combined a hodgepodge of home remedies, charms and incantations, and scientific expertise. The Edwin Smith Surgical Papyrus is a remarkable study dealing especially with the treatment of broken bones.<\/p>\n<p>During the sixth dynasty, the Old Kingdom began to break up as a result of poor rulers, aggressive nobles, fiscal difficulties, Nubian incursions in the south, and Asiatic attacks in the northeast.<\/p>\n<h5>First Intermediate Period (2200–2050 <span>BC<\/span>; Dynasties 7–11)<\/h5>\n<p>During the Old Kingdom, there was political stability and prosperity. The Nile flood came predictably and not devastatingly. There was enough for all to eat. If one behaved himself and worked hard and studied diligently in school, he could count on the proper promotions and general success in life. Familiar social, political, economic, and religious institutions remained constant and could be counted on to assume their regular place in the rhythm of life. Now the old aristocracy had fallen. The central government had broken down; nobles ruled many districts and took the title of kings. It was no longer true that if one did certain things he could count on success. The collapse of the whole philosophy of life of the Old Kingdom brought a spiritual upset and spawned attempts at reevaluation of life. Some of the literature of the time advocates the hedonistic approach of drowning one’s problems in pleasure, and some recommended a stoical approach—to steel oneself against the hardships of life.<\/p>\n<h5>Middle Kingdom (2050–1780 <span>BC<\/span>; 12th Dynasty)<\/h5>\n<p>Late in the 11th dynasty, princes of Thebes (440 miles, or 708 kilometers, south of Memphis) struggled to restore order and royal control and were partially successful. The Middle Kingdom was the period of the 12th dynasty, native Thebans who made their capital at Lisht in the Fayum. The six rulers of this dynasty took the names of Amenemhet and Sesostris. Each of them ruled some 30 years, and most of them took their sons on the throne as co-regents before death, eliminating the danger of a usurper. Since these kings did not dare to deprive the nobles of their largely independent power, a feudal condition existed during much of the period.<\/p>\n<p>Unable to function as absolute kings, these pharaohs had to rule by persuasion and the development of goodwill. Their rendering of <span class=\"hebrew\" lang=\"he\">ma’at<\/span> (social justice) was constantly emphasized, and if a person could not obtain <span class=\"hebrew\" lang=\"he\">ma’at<\/span> at the hands of the nobles, he was promised it at the hands of the king. Their propaganda program also portrayed the pharaoh as concerned with responsible leadership instead of merely exercising authority. The pharaoh was the shepherd of his people.<\/p>\n<p>Middle Kingdom pharaohs were wise enough not to exhaust the treasury on great pyramids; instead, they undertook public works, such as a massive effort to increase cultivable acreage in the Fayum, construction of a defensive wall across the isthmus of Suez, and systematic working of the Sinai copper mines. Trade was extensive with Crete, Lebanon, Syria, and Punt.<\/p>\n<p>The Middle Kingdom was a time when Amon began to emerge as the great god of Egypt. He was grafted onto the sun god Re as Amon-Re and came to supersede the gods who had formerly stood for Thebes. As god of the nation, he was to become the great imperial god under the empire and thus to assume a universal quality. Religious texts, which had graced the walls of the pyramids during the Old Kingdom, now were inscribed on coffins instead, and their use was available to nobles as well as kings.<\/p>\n<p>A literary flowering occurred during the Middle Kingdom. Scientific literature is represented by such outstanding works as the Rhind Mathematical Papyrus and the Smith Surgical and Ebers Medical papyri. The “Instructions of Merikare” portrays something of the wisdom literature of the period, and the “Tale of Sinuhe” introduces the genre of entertainment literature.<\/p>\n<p>If one holds to the early date of the exodus (c. 1446 <span>BC<\/span>) and adds 430 years for the period of Israelite sojourn in Egypt (Ex 12:40), he will conclude that the Israelites entered Egypt about 1876 <span>BC<\/span>. This would be early in the reign of Sesostris III (of Senwosret, or Sen-Usert; 1878– 1840 <span>BC<\/span>). Sesostris was a vigorous king who extended Egyptian control south to the second cataract and campaigned up into Syria. He was also able to reverse the feudalistic conditions of the earlier period; he took away the power of the nobles and appointed royal officials in their stead. Possibly this achievement was somehow related to famine in Joseph’s day and Joseph’s use of that famine to fasten royal control on all the populace of the land (Gn 47:13-26).<\/p>\n<h5>Second Intermediate Period (1780–1570 <span>BC<\/span>; Dynasties 13–17)<\/h5>\n<p>With the passing of the strong 12th dynasty, Egypt relapsed once more into a period of disintegration. The Hyksos (“rulers of foreign lands”), Semites from Syria and Palestine, gradually infiltrated into the delta region and took control there about 1730 <span>BC<\/span>, maintaining their capital at Tanis, or Avaris, in the eastern delta. Meanwhile, Theban princes ruled weakly in the south and were commonly vassals to the Hyksos.<\/p>\n<p>Apparently as a result of Egyptian hatred of the Hyksos and stringent efforts to obliterate their memory, the Hyksos are a very shadowy people. Little remains on which to base a reconstruction of their history. Presumably they were responsible for introducing new kinds of bronze swords and daggers, the powerful compound bow, and above all the horse and chariot. The Egyptians adopted these with good success and used them to overthrow Hyksos power and then to build an empire in Palestine and Syria. The struggle of Theban princes to gain release from Hyksos control was prolonged and apparently fierce at times. The effort began late in the 16th century <span>BC<\/span> and was completed by Ahmose I (1570–1546 <span>BC<\/span>).<\/p>\n<h5>The Empire Period (1570–1090 <span>BC<\/span>; Dynasties 18–20)<\/h5>\n<p>Ahmose launched the 18th dynasty, and may be viewed as initiating the empire, or New Kingdom, period as well. After defeating the Hyksos in Egypt, he carried on successful campaigns against Nubia and Sharuhen in southern Palestine. Subsequently he was forced to subdue nobles who had managed to gain independence from the central government during the Hyksos era. Amenhotep I (1546–1525 <span>BC<\/span>) was also forced to fight the Nubians in the south and Libyans in the northwest.<\/p>\n<p>Dying without a son to succeed him, Amenhotep was followed on the throne by his sister Ahmose, who married a Thutmose (Thutmose I, 1525–1508 <span>BC<\/span>), probably a relative. Thutmose had to resubjugate rebellious Nubians during the first year of his reign and in subsequent campaigns considerably expanded Egypt’s Nubian holdings. Between those two Nubian attacks, he mounted an offensive in Syria; thus he could claim an empire that stretched from the Euphrates to the third cataract of the Nile. Moses may have been born early in his reign. Thutmose began the practice of carving out royal tombs in the Valley of the Kings west of Thebes.<\/p>\n<p>Evidently the only surviving child of the union of Thutmose and Ahmose was a daughter, Hatshepsut, who was married to Thutmose II (1508–1504 <span>BC<\/span>), a son of Thutmose I by a secondary princess. Thutmose II had to quell rebellious Nubians, but little else is known of his reign. Since his marriage to Hatshepsut produced two daughters but no sons, he decided to marry his daughter Marytre to a son by a minor wife (Thutmose III, 1504–1450 <span>BC<\/span>).<\/p>\n<p>Hatshepsut continued to rule during the minority of Thutmose III and refused to step aside when he came of age. She dominated Egypt from 1504–1482 <span>BC<\/span>. During her reign, Egypt enjoyed economic prosperity. Her building activities were considerable; not the least of her achievements was the erection of two great obelisks at the temple of Karnak at Luxor. The one remaining shaft stands 97½ feet (29.7 meters) high and weighs about 700,000 pounds (317,800 kilograms). She also conducted trade expeditions to the land of Punt. Hatshepsut is sometimes identified as the pharaoh’s daughter who rescued Moses from the Nile (Ex 2:5).<\/p>\n<p>Finally, in 1482 <span>BC<\/span>, Hatshepsut met an untimely end, probably at the hands of Thutmose III as he burst his bonds and assumed rule over the realm. Within 75 days he had assembled an army and was leading it north into Palestine-Syria to subjugate rebellious princes there. A great initial victory at Megiddo and a sack of the city after a seventh-month siege cowed northern Palestinians but did not break their will to resist. Thutmose found himself campaigning in Palestine or Nubia almost annually for the next two decades.<\/p>\n<p>What started out as an Egyptian impulse to punish the Hyksos turned into a spirit of imperialism, which enjoyed a sense of power in victory. As the frontiers expanded, there was almost always a peril to attend to somewhere during subsequent generations; some of them were real and some remote. Thus the sense of security that Egyptians had enjoyed during earlier centuries when they were shut up in their valley home gave way to a feeling of insecurity. And as the god Amon-Re smiled on Egyptian military efforts, he was rewarded with quantities of booty and handsome gifts. In time the temples gained so much wealth and power that they came to exercise great clout in political and economic circles. Especially great was the power of the priesthood of Amon at the temple of Karnak.<\/p>\n<p>Thutmose III was one of the greatest of Egypt’s ancient pharaohs. A conqueror and empire builder, he is often called the Napoleon of ancient Egypt. There was hardly a city of any size in the kingdom where he did not engage in building activities. With him began an effort to glorify the pharaoh as sportsman, athlete, and warrior that was to last for several generations; he had the powers of a god in conducting the affairs of men. If one accepts the early date of the exodus, Thutmose III is often considered to have been the pharaoh of the great oppression of the Hebrews.<\/p>\n<p>Thutmose was succeeded by his son Amenhotep II (1452–1425 <span>BC<\/span>), who may have been the pharaoh of the exodus. Serving briefly as co-regent with his father, he enjoyed an easy transition to sole rule over the empire. Though forced to conduct two campaigns into Syria and Palestine to subdue rebellious towns, he seems generally to have enjoyed a peaceful reign. Like his father, he sought to be known for his prowess as a sportsman and his ruthlessness as a warrior.<\/p>\n<p>After the little-known reign of Thutmose IV (1425– 1412 <span>BC<\/span>), Amenhotep III (1412–1375 <span>BC<\/span>) ascended to the throne of Egypt. Frequently called “the magnificent,” he reveled in the wealth that poured in from the empire. Once, in the brief space of only 14 days, he had excavated for his wife a lake 6,400 feet (1,950.6 meters) long and 1,200 feet (365.7 meters) wide. Here on the west bank of the Nile at Thebes a royal barge could float about while musicians aboard provided entertainment for the king and queen. Amenhotep built several temples, including a mortuary temple at Thebes, to which were attached the famous colossi of Memnon, seated statues of the king about 70 feet (21.3 meters) high. Though artists dutifully represented him as a great conqueror on temple walls, he seems to have engaged in stifling only one uprising in Nubia and probably never set foot in Palestine or Syria.<\/p>\n<p>Just as Amenhotep III made no effort to maintain the empire, neither did his son Amenhotep IV (1387–1366 <span>BC<\/span>). Because of ill health, Amenhotep III made his son co-regent in 1387 <span>BC<\/span>, but the son paid little attention to the affairs of state. Of a mystical bent, he devoted himself to the establishment of the cult of the sun god Aton at a new capital named Amarna. Aton worship was almost monotheistic (the king being worshiped along with the god) and thus constituted a virtual religious revolution, but it had few adherents outside the court. Religious changes, political changes connected with the move of the capital, and artistic changes were three of the main elements of the so-called “Amarna Revolution.” The loose naturalism in art, almost bordering on caricature, was not new, however, since it had been accepted as early as the reign of Thutmose IV. Amenhotep IV took the name Akhnaton (“spirit of Aton”).<\/p>\n<p>Akhnaton paid no attention to numerous appeals (the Amarna letters) from royal princes of Palestine and Syria for help to repel invaders, and the empire disintegrated. Acceptance of the early date of the exodus would place the Hebrew conquest and the subsequent settling-in process during the reigns of Amenhotep III and IV, precisely when Egyptian power over Palestine disappeared. However, the Habiru, which some of these appeals name as attackers, should not be identified as Hebrews. Much of what is said about them could not have been true of Hebrews.<\/p>\n<p>When Amenhotep IV died, Tutankhamen (1366–1357 <span>BC<\/span>) succeeded to the throne. A young boy of eight or nine, he was associated with Eye, a favorite of Akhnaton, as co-regent. When Tutankhamen died nine years later, Eye continued to rule until 1353 <span>BC<\/span>. Because of the discovery of his magnificently furnished, unrifled tomb in 1922, Tutankhamen has received attention out of proportion to his significance in antiquity. The thousands of objects from his tomb illustrate the wealth, grandeur, and artistic achievements of ancient Egypt and help to demonstrate what it meant for Moses to turn his back on the riches of Egypt (Heb 11:26).<\/p>\n<p>When Eye died, Harmhab, commander-in-chief of the army, succeeded to the throne (1353–1319 <span>BC<\/span>). He reorganized the state and reestablished a strong government. Dying childless, Harmhab designated as his successor Ramses I, commander of the army and vizier, or prime minister. Ramses (1319–1318 <span>BC<\/span>) and Seti I (1318–1299 <span>BC<\/span>) made valiant attempts to restore the Asiatic empire lost by Akhnaton. In connection with their efforts, the capital was moved to Tanis in the delta, from which military campaigns could be more effectively launched.<\/p>\n<p>Ramses II (1299–1232 <span>BC<\/span>) continued the effort to restore Egyptian control in Palestine. In the fifth year of his reign, he met the Hittites in battle at Kadesh on the Orontes in Syria and narrowly missed destruction of his forces. Subsequently, he fought battles all the way from southern Palestine to northern Syria. If the Hebrews were then in the land, as an early date of the exodus requires, they probably never made contact with the Egyptians because they were shepherds and vinedressers in the hills of Palestine, and Ramses moved along the coastal road. Finally, in his 21st regnal year, Ramses made a peace treaty with the Hittites and kept it to the end of his days. He built massively all over Egypt, notably at his capital of Tanis, at Thebes, at Abu Simbel (south of Aswan), and at Memphis. Many of those who accept a later date for the exodus believe he was the pharaoh of the exodus.<\/p>\n<p>Ramses’ 13th son, Merneptah (1232–1222 <span>BC<\/span>), was the only Egyptian king who claimed to have defeated the Hebrews in battle. But some scholars argue that he never invaded Asia and that this statement is to be interpreted as a customary claim of victory over the king’s opponents in surrounding lands, whether or not he ever met them in battle.<\/p>\n<p>Ramses III (1198–1164 <span>BC<\/span>) also fought off a Libyan invasion of the delta in his 5th and 11th regnal years, and in his eighth year he repulsed an invasion of Sea Peoples, among whom were Philistines. He was the last ruler of the empire period to maintain outposts in Palestine and Syria. In his later years the Egyptian economy deteriorated, and inflation and breakdown of the government’s ability to meet the public payroll brought great suffering. Hunger marches resulted.<\/p>\n<p>During the reigns of Ramses IV–XI (1167–1085 <span>BC<\/span>), there was a steady decline of the state. Graft and inflation increased. During the reign of Ramses IX (1138–1119 <span>BC<\/span>) unpaid mercenary troops seem to have roamed as marauders in the delta, and tomb robbery reached epidemic proportions. Finally Herihor, viceroy of Nubia and commander of military forces in the south, seized control of Upper Egypt and made himself high priest of Amon in Thebes. The empire had come to an end.<\/p>\n<h5>The Postempire Period<\/h5>\n<p>In the postempire period, Egypt came under the rule of Libyan kings (945–712 <span>BC<\/span>) and Ethiopian kings (712–670 <span>BC<\/span>). After a brief period of Assyrian domination (670–663 <span>BC<\/span>), a native dynasty asserted itself (663–525 <span>BC<\/span>). Then the Persians conquered and held the land until Alexander the Great marched through in 331. Thereafter, the Ptolemies ruled Egypt until the death of Cleopatra in 30 <span>BC<\/span>. At that point the Romans took over. They controlled the land when Mary and Joseph fled there after the birth of Jesus. During the Greco-Roman period, Hellenistic culture dominated Egypt.<\/p>\n<p>During the early postempire period, when Egyptian culture was still dominant, several kings figured in biblical history. During the fifth year of Rehoboam, king of Judah (probably 926 <span>BC<\/span>), Shishak I of Egypt invaded Judah and wrought great havoc there (1 Kgs 14:25-26). He even marched into the territory of Israel, as archaeological discoveries show. About 700 <span>BC<\/span>, in the days of King Hezekiah and the prophet Isaiah, Tirhakah of Ethiopia led an army into Palestine to help the Jews against invading Assyrians (2 Kgs 19:9). Near the end of the seventh century <span>BC<\/span>, Pharaoh Neco led an army through Judah to come to the aid of weakened Assyria. When King Josiah tried to stop him, the Hebrew monarch lost his life (2 Kgs 23:28-30). During the last days of the kingdom of Judah, while Nebuchadnezzar was besieging Jerusalem (588–586 <span>BC<\/span>), Pharaoh Hophra invaded Palestine in a vain effort to aid the Hebrews and defeat the Babylonians. Jeremiah predicted the Egyptians’ destruction (Jer 44:30).<\/p>\n<p class=\"h2\" id=\"SocialLife\">Social Life<\/p>\n<h5>Social Classes<\/h5>\n<p>In theory and in practice, the king owned all the land of Egypt. He was divine, and the gods had assigned to him the deeds to all the land. Of course, he made gifts—to the gods for the support of the temples, to his most loyal supporters, and for the maintenance of his own worship cult after his death. Thus, large parts of the kingdom slipped from his hands, but much remained as the possession of the crown. Although by the beginning of the Middle Kingdom, nobles held great tracts of land, the king managed to sweep aside their power and repossess a considerable amount of acreage. During the Empire, the king made large grants to the temples, especially the temple of Amon at Thebes. This generosity enhanced the power of the priesthood at the expense of the crown.<\/p>\n<p>As increasing amounts of land passed out of the control of the crown, and as social and economic life became more complex, a complicated class structure developed. The major division in Egyptian society was between the educated elite and the uneducated masses, but such an observation is too simplistic. At the top were the royal family and the great nobles. Below them was a group of lesser nobles and officials. Lower yet was a class of craftsmen who served both upper classes. Then, at least during the Empire, there were farmers who owned small plots which they worked themselves. At the bottom of the social structure were free serfs and slaves. Slavery became common only under the Empire, when slaves were obtained as prisoners of war, primarily in Palestine and Syria to the north and Nubia to the south. Some slaves found their way into domestic service at the palaces and on the large estates, but most of them worked on the land and some served in the mines. Slavery was never as important in Egypt as in other Near Eastern countries.<\/p>\n<h5>Family Life<\/h5>\n<p>Egyptians apparently married in early adolescence. Children were weaned at three. Boys were circumcised between the ages of 6 and 12. Although education was designed for boys of the upper classes, girls—especially of royal families—frequently received some formal education. Egyptian women evidently enjoyed much greater freedom and prestige than women of other Near Eastern countries. They went about rather freely; they accompanied their husbands in the conduct of business and even at social events. The family might even accompany the husband and father on an outing when he went fishing or hunting, though they did not take part in the action. Egyptians normally were not monogamous, the size of the harem being dictated by economic considerations. But the status of the chief wife was protected, and her first son was her husband’s heir. Professions open to women included the priesthood, midwifery, mourning, dancing, and perhaps scribal activity (there was a feminine word for scribe).<\/p>\n<p>Furniture was meager in an Egyptian house. Beds, chairs, stools, footstools, and stands for water jugs seem to have been the main items. Dining tables do not appear to have been used; there were stands on which trays of food might be placed. The poor simply sat on the floor, slept on mats on the floor, and spread out their meals on the floor.<\/p>\n<p>Houses were normally built of mud brick. Those of the wealthy were set amid gardens and frequently had decorative pools. Rooms might be color-washed on the inside and even decorated with frescoes. Roofs were flat and provided a second bedroom in the hottest months. Houses sometimes had a second story. Though remains of two or three villages of workmen on government projects have been found, virtually nothing is known of the layout or size of the important cities of ancient Egypt.<\/p>\n<h5>Dress<\/h5>\n<p>Women wore long linen garments extending from the armpits to the ankles and held up by straps over the shoulder. During the Empire period, the skirt was made fuller and pleated. Men wore loincloths fastened with a belt and extending to the knee. The upper classes often wore it pleated in front. During the Middle Kingdom and the latter part of the Empire, the loincloth was extended to midcalf, and men sometimes also wore a short-sleeved tunic. As a result of Asian influence, Egyptians of the upper classes frequently wore colored clothing during the Empire, instead of the prevailing white of other periods.<\/p>\n\n<p>Men were clean-shaven, but the king and a few top officials wore false beards for ceremonial purposes. Both men and women wore wigs, and both men and women used eye paint for medicinal and decorative purposes. Women wore lipstick and rouge and applied henna to their nails, the palms of their hands, and the soles of their feet. Men and women of the upper classes wore a variety of jewelry. People of all classes applied oils and fats to their skin to protect them in the hot, dry climate. The use of perfume was also universal.<\/p>\n<h5>Entertainment<\/h5>\n<p>There were no organized games in ancient Egypt. Sportsmen went out alone or with their families. They might hunt in the desert with bows and arrows and dogs, go fishing, try to knock down birds with a boomerang in a marsh, or go driving in a chariot. Boys and young men among the peasants especially enjoyed wrestling. Soldiers participated in war dances, which were a sort of physical drill. A game like checkers was the chief indoor game of men and women alike.<\/p>\n<h5>Law and Punishment<\/h5>\n<p>The king was viewed as the source of all law, and apparently there was no written code to which all could appeal. Courts followed precedent set in past cases, and periodically the king modified the legal system by new edicts. Procedure in the courts involved administering an oath to tell the truth, speeches by accuser and accused, judgment of the court, and note taking by a court recorder. In some cases torture was used to extract a confession.<\/p>\n<p>Treason, murder, and perjury were among the capital crimes. The latter was so serious because the court oath was taken “by the life of Pharaoh”; thus, swearing falsely meant injury to the king. Other serious crimes were punishable by mutilation (cutting off nose or ears) or hard labor in the mines and quarries (a living death). A person convicted of theft might be sentenced to repay double or triple what he had taken. Beating was the usual punishment for minor offenses. During the Empire, Egypt had a kind of police force with a contingent in each town.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>All of Egyptian life was bound up with religious considerations. As the “gift of the Nile,” Egypt worshiped the great river as Hapi. The sun, which gave life to all things, was deified under such names as Amon-Re and Aton. The king was the offspring of the gods and was in some sense god incarnate. The 10 plagues in Moses’ day were an attack on the gods of the Egyptians. Turning the Nile into blood, bringing intense darkness on the land, and smiting the firstborn of the divine pharaoh involved a discrediting of Egyptian gods, as did the other plagues in various ways.<\/p>\n<p>The greatest concern of all individuals was immortality and the blessing of the gods upon them in the next life. Egyptians were not morbid in that they were preoccupied with death; they sought to project or continue as many of the pleasant aspects of this life as possible into the next life.<\/p>\n<p>Ancient Egyptians, unlike modern Western peoples, had no concept of an inanimate world. All natural phenomena were personalized and acted as friendly or unfriendly beings whenever they affected human activity. The gods were looked on as patrons of various activities or functions. Thus, Bes, a bandy-legged dwarf, was the patron of music and conception, and the goddess Taurt (a combination of hippopotamus, lioness, and crocodile) was associated with childbirth. Charms of both were made in abundance, and these two seem to have been more widely regarded among the masses than the chief gods of Egypt.<\/p>\n<p>Most important of all the gods was Re, or Ra, the sun god. The pharaoh was his physical son and earthly embodiment. When he died, he rejoined his divine father in the sky. Re generated the god Shu, personification of air, and the goddess Tefnut, personification of moisture. These gave birth to two children, Geb the earth god and Nut the sky goddess. The legends present different stories of how mankind came into being. One legend has Re generating them with his tears; another has Khnum forming them on his potter’s wheel. During the Empire, the god of Thebes, Amon, was identified with Re, and the sun god henceforth became known as Amon-Re. The great triad of Thebes was Amon, his consort Mut, and their son Khonsu (the moon god).<\/p>\n<p>Rivaling Amon-Re in importance was Osiris, god (king) of the dead. Legend has it that the benevolent ruler Osiris was murdered by his brother and brought back to life by his wife, Isis, through various magical devices; thereafter, he ruled in the west as king of the blessed dead. Eventually the experience of Osiris became that of every human being. Through magical formulas of the sort used by Isis, the individual could come to Osiris and even in some sense become Osiris. In addition to the knowledge and pronouncement of such formulas, the individual had to appear at a judgment for the weighing of his heart in the balance of righteousness. If declared innocent of wrongdoing, he was allowed to enter the kingdom of Osiris and enjoy a blessed hereafter.<\/p>\n<p>Some of these notions about exiting to the next life began to appear on the walls of pyramid tombs in the Old Kingdom (“pyramid texts”). During the Middle Kingdom, they were recorded on coffins (“coffin texts”). During the Empire, they were compiled as the “Book of the Dead.” Portions continued to be inscribed on the walls of tombs from the Empire period to about <span>AD<\/span> 300.<\/p>\n<p class=\"h2\" id=\"LearningandCulture\">Learning and Culture<\/p>\n<h5>Language and Writing<\/h5>\n<p>Ancient Egyptian was related to both Semitic and Hamitic languages. By about 311 <span>BC<\/span>, both hieroglyphics (pictorial characters used in inscriptions and more formal writing) and hieratic (a more running hand) were in use. Hieroglyphs may stand for a letter, a syllable, a sound, a word, or an idea. Francois Champollion cracked the decipherment of the hieroglyphs in 1822, primarily with the help of the Rosetta Stone. About 700 <span>BC<\/span>, a more rapid script called demotic came into being and continued to be written until early Christian times. Thereafter, Coptic, the ancient Egyptian language, came to be written down in a Greek script with a few extra letters.<\/p>\n<h5>Education<\/h5>\n<p>Egyptian education, available almost exclusively to upper-class boys, was designed to provide trained personnel for the priesthood, government offices, or the professions. Few had a chance to obtain any education at all. Boys began their training at an early age, commonly about four. Classes started early in the morning and normally ended about noon, in order to avoid the heat of the day. Reading, writing, and arithmetic were the standard fare. Good handwriting and the ability to compose letters were essential for all leaders in society. Eloquence was also valued. Learning by imitation was achieved through copying handwriting samples and model letters. Pieces of stone and potsherds provided inexpensive writing tablets, with papyrus being reserved for final drafts of important compositions. Knowledge of arithmetic was especially important for workers in government offices where taxes were collected in kind.<\/p>\n<p>The highest form of education was priestly training, and a prince might enroll in a school for priests. But often he was educated by tutors in classes held at the palace. Such classes normally were designed for children of the harem; princesses and nonroyal children might also attend them.<\/p>\n<p>After lower school, a boy might attend a “House of Life,” a kind of academy or senior college. There outstanding persons might lecture on a variety of subjects (including medicine). Presumably resembling Plato’s academy in Athens, such “Houses” did not have a prescribed curriculum or regular examinations. They were equipped with libraries.<\/p>\n<h5>Science<\/h5>\n<p>The ancient Egyptians excelled in applied mathematics, astronomy, and medicine. The annual flood of the Nile required an early development of the ability to resurvey the land rapidly after waters receded. Engineering skills were necessary to produce the irrigation system on which all Egyptian life depended. Moreover, their massive building projects necessitated a knowledge of mathematics. Egyptians could add and subtract but had cumbersome procedures for multiplication and division. They could calculate the area of a square, a triangle, a rectangle, and a circle and could do simple exercises in geometry. It is thought that experience rather than mathematical reasoning ability was responsible for most of their mathematical successes. They understood that the calendar must have 365¼ days in it, and they divided the year into 12 months and the months into three 10-day weeks. As early as 2000 <span>BC<\/span>, they had invented an adequate water clock.<\/p>\n<p>With their elaborate practice of embalming, one would expect their knowledge of anatomy to be superior. They distinguished between injuries and diseases and performed some amazing surgery. Treatment was, however, a curious combination of scientific and superstitious efforts. Egyptian scientists, with a practical rather than theoretical motivation, amassed a vast collection of facts about astronomy, chemistry, geography, medicine, surgery, mathematics, and natural history.<\/p>\n<h5>Architecture<\/h5>\n<p>As the ancient Egyptians built their great temples, they were most concerned with stability and enduring qualities. They were built to last forever. Thus they were made of stone (commonly limestone or sandstone) and roofed with great stone slabs supported on massive columns. The capitals generally were lotus, papyrus, or palm leaf in design. Great statues of a king were placed inside these temples; as mere architectural decoration, these sculptures appear stiff and formal. Light entered the temple through windows in the side of the raised central hall; the side aisles were lower. Though the roofs of these temples were flat, Egyptians knew how to construct a round arch by at least 2700 <span>BC<\/span>. Greatest of the remaining temples is the temple of Karnak at Luxor. The hypostyle hall there, built by Ramses II, has a forest of 134 sandstone columns, the central avenue of which has 12 columns that soar to a height of 70 feet (21.3 meters), the tallest columns in the ancient world.<\/p>\n\n<p>Pharaohs of the Old Kingdom built great pyramids as burial places along the west bank of the Nile south of Memphis. Pharaohs of the Middle Kingdom constructed smaller pyramids in the Fayum area. During the empire period, they carved tombs out of the cliffs west of Thebes. Pharaohs as divine beings covered the walls of their tombs at Thebes with religious scenes. The nobles had their tombs decorated with scenes of everyday life—a life that they wished to perpetuate beyond the grave.<\/p>\n<p>Houses were constructed of sun-dried brick; a few remain at Amarna and in a couple of abandoned workers’ camps.<\/p>\n<h5>Music<\/h5>\n<p>All that is known of Egyptian music must be gleaned from musical instruments found in tombs or representations of musical instruments painted on tomb walls. Three instruments used in religious exercises were the sistrum, tambourine, and castanets. The sistrum was a metal loop fastened to a handle. Holes were cut in the sides of the loop so that three metal rods could be loosely fastened in it. When the sistrum was shaken, the rods would rattle. This is the instrument referred to in 2 Samuel 6:5. Miriam used the Egyptian timbrel, or tambourine, in the celebration after crossing the Red Sea (Ex 15:20).<\/p>\n<p>Stringed instruments in ancient Egypt included the harp, lyre, lute, and a kind of guitar. Wind instruments included the single and double flute and the trumpet, the latter apparently used only for military purposes. At first, instruments were used singly to accompany a singer or dancer. Orchestras existed during the Empire period, when Israel escaped from Egyptian bondage.<\/p>\n<p><em>See also<\/em> Exodus, The; Pharaoh; Plagues upon Egypt.<\/p>","summary_ro":"EGYPT, EGYPTIAN Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced t...","summary_en":"EGYPT, EGYPTIAN Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18995,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nebuzaradan","title_en":"Nebuzaradan","content_ro":"<h3>NEBUZARADAN<\/h3>\n<p>Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 <span>BC<\/span>). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).<\/p>","content_en":"<h3>NEBUZARADAN<\/h3>\n<p>Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 <span>BC<\/span>). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).<\/p>","summary_ro":"NEBUZARADAN Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 BC). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).","summary_en":"NEBUZARADAN Chief Babylonian official and captain of the bodyguard during Nebuchadnezzar’s reign (605–562 BC). Nebuzaradan was one of the officials whom Nebuchadnezzar authorized to oversee Jerusalem and Judah and the deportations of Jewish exiles to Babylon (2 Kgs 25:8-20; Jer 39:9-10; 52:12-30). On the king’s orders, he appointed Gedaliah governor of Judah and Jeremiah’s guardian (Jer 39:11-13; 41:10; 43:6).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":36702,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tahpanhes","title_en":"Tahpanhes","content_ro":"<h3>TAHPANHES<\/h3>\n<p>Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 <span>BC<\/span> when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, <span>rsv<\/span>).<\/p>\n<p>Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before the time of Psammetichus I (664–610 <span>BC<\/span>), who established a fortress at the site and left a garrison of Greek mercenaries. Pharaoh’s palace in Tahpanhes, where Jeremiah buried stones as a promise of Nebuchadnezzar’s invasion (Jer 43:9), has been identified with the fortress of Psammetichus. A fragmentary Neo-Babylonian text of the 37th year of Nebuchadnezzar refers to operations against Pharaoh Amasis and a Greek garrison.<\/p>","content_en":"<h3>TAHPANHES<\/h3>\n<p>Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 <span>BC<\/span> when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, <span>rsv<\/span>).<\/p>\n<p>Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before the time of Psammetichus I (664–610 <span>BC<\/span>), who established a fortress at the site and left a garrison of Greek mercenaries. Pharaoh’s palace in Tahpanhes, where Jeremiah buried stones as a promise of Nebuchadnezzar’s invasion (Jer 43:9), has been identified with the fortress of Psammetichus. A fragmentary Neo-Babylonian text of the 37th year of Nebuchadnezzar refers to operations against Pharaoh Amasis and a Greek garrison.<\/p>","summary_ro":"TAHPANHES Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 BC when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, rsv). Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before...","summary_en":"TAHPANHES Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 BC when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, rsv). Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:7","title_en":"Study Note: Ieremia 43:7","content_ro":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","content_en":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","summary_ro":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","summary_en":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:7","title_en":"Study Note: Ieremia 43:7","content_ro":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","content_en":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","summary_ro":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","summary_en":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:7","title_en":"Study Note: Ieremia 43:7","content_ro":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","content_en":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","summary_ro":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","summary_en":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135565,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:7","title_en":"Study Note: Ieremia 43:7","content_ro":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","content_en":"<p><strong>43:7<\/strong> The <em>city of Tahpanhes<\/em> (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.<\/p>","summary_ro":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","summary_en":"43:7 The city of Tahpanhes (2:16; Ezek 30:18), now known as Tell Dafneh, guarded the road entering Egypt at its northeast corner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":16637,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hophra","title_en":"Hophra","content_ro":"<h3>HOPHRA<\/h3>\n<p>Son of Psammis, ruler over Egypt from 589–570 <span>BC<\/span> during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18).<\/p>\n<p>He came to power after the death of his father, and in 589 <span>BC<\/span> marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hophra was killed as prophesied (Jer 44:30). This occurred in 566 <span>BC<\/span>, at the hands of Amasis (Ahmose II), who had usurped the throne of Egypt in 569 <span>BC<\/span>. Both Jeremiah (Jer 43:9-13; 46:13-26) and Ezekiel (Ez 29–30) foretold this defeat.<\/p>","content_en":"<h3>HOPHRA<\/h3>\n<p>Son of Psammis, ruler over Egypt from 589–570 <span>BC<\/span> during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18).<\/p>\n<p>He came to power after the death of his father, and in 589 <span>BC<\/span> marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hophra was killed as prophesied (Jer 44:30). This occurred in 566 <span>BC<\/span>, at the hands of Amasis (Ahmose II), who had usurped the throne of Egypt in 569 <span>BC<\/span>. Both Jeremiah (Jer 43:9-13; 46:13-26) and Ezekiel (Ez 29–30) foretold this defeat.<\/p>","summary_ro":"HOPHRA Son of Psammis, ruler over Egypt from 589–570 BC during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18). He came to power after the death of his father, and in 589 BC marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hop...","summary_en":"HOPHRA Son of Psammis, ruler over Egypt from 589–570 BC during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18). He came to power after the death of his father, and in 589 BC marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hop...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18978,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27161,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nebuchadnezzar, Nebuchadrezzar*","title_en":"Nebuchadnezzar, Nebuchadrezzar*","content_ro":"<h3>NEBUCHADNEZZAR, NEBUCHADREZZAR*<\/h3>\n<p>Babylonian king (605–562 <span>BC<\/span>) who captured and destroyed Jerusalem in 586 <span>BC<\/span>. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 <span>BC<\/span>); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see <span>nlt<\/span> mg).<\/p>\n<p>Nebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and initially submitted to Nebuchadnezzar (24:2; cf. Dn 1:1-2), but three years later rebelled. Jehoiakim died and his son Jehoiachin succeeded to the throne (2 Kgs 24:6); however, he reigned for only three months. Nebuchadnezzar came to Jerusalem in 598 <span>BC<\/span> and took Jehoiachin captive to Babylon (vv 10-17). He replaced Jehoiachin with his Uncle Mattaniah, whom he renamed Zedekiah (2 Kgs 24:17; 2 Chr 36:10).<\/p>\n<p>Zedekiah rebelled against the king of Babylon (2 Kgs 24:20). Nebuchadnezzar’s armies besieged the city of Jerusalem and captured Zedekiah. He was brought to Nebuchadnezzar at Riblah, where Zedekiah’s sons were slain before his eyes. He was then blinded, bound, and taken captive to Babylon (25:6-7). The temple was looted and burned, the city walls were dismantled, and the city was plundered and razed (vv 9-17). The leading people of the nation were either killed or taken into captivity.<\/p>\n<p>The remnant of the people in Judah were put under the charge of Gedaliah, the appointed governor. After his treacherous murder, the Jews fled to Egypt. Both Jeremiah (Jer 43:8-13; 46:13-24) and Ezekiel (Ez 29–32) prophesied that Nebuchadnezzar would invade Egypt. Josephus gives the date as the 23d year of Nebuchadnezzar (582\/581 <span>BC<\/span>), but a fragmentary historical inscription dating to the 37th year of Nebuchadnezzar (568\/567 <span>BC<\/span>) indicates that the defeat of Egypt occurred during the reign of Amasis.<\/p>\n<p>Nebuchadnezzar’s military successes were in many respects overshadowed by his building activities in Babylon. The king voiced his pride when he declared, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” (Dn 4:30, <span>rsv<\/span>). The hanging gardens were acclaimed as one of the seven wonders of the ancient world. They were built on terraces in an effort to cure his Median queen of her homesickness for the mountains of her homeland.<\/p>\n<p>The events of the book of Daniel center on Babylon and Nebuchadnezzar. Daniel was among the captives taken to Babylon in 605 <span>BC<\/span>. Nebuchadnezzar became aware of Daniel when the king had a dream that none of his occult experts could interpret (ch 2). The Lord gave to Daniel the interpretation of the dream; the human image that the king saw in his dream represented the various governments from the New Babylonian Empire to the reign of the Messiah.<\/p>\n<p>Nebuchadnezzar set up a large human statue that was 90 feet (27.4 meters) high and 9 feet (2.7 meters) wide. Failure to worship the image would incur death by fire. The three compatriots of Daniel refused and were thrown into a furnace from which the Lord delivered them unhurt (ch 3).<\/p>\n<p>The king had another dream about a great tree that was cut down but later sprouted from the stump (4:4-27). Again the “wise men of Babylon” could not give the interpretation, but Daniel informed the king that the dream prophesied a humbling experience lasting seven years as a consequence of the king’s pride (vv 28-33).<\/p>\n<p><em>See also<\/em> Babylon, Babylonia; Daniel, Book of.<\/p>","content_en":"<h3>NEBUCHADNEZZAR, NEBUCHADREZZAR*<\/h3>\n<p>Babylonian king (605–562 <span>BC<\/span>) who captured and destroyed Jerusalem in 586 <span>BC<\/span>. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 <span>BC<\/span>); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see <span>nlt<\/span> mg).<\/p>\n<p>Nebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and initially submitted to Nebuchadnezzar (24:2; cf. Dn 1:1-2), but three years later rebelled. Jehoiakim died and his son Jehoiachin succeeded to the throne (2 Kgs 24:6); however, he reigned for only three months. Nebuchadnezzar came to Jerusalem in 598 <span>BC<\/span> and took Jehoiachin captive to Babylon (vv 10-17). He replaced Jehoiachin with his Uncle Mattaniah, whom he renamed Zedekiah (2 Kgs 24:17; 2 Chr 36:10).<\/p>\n<p>Zedekiah rebelled against the king of Babylon (2 Kgs 24:20). Nebuchadnezzar’s armies besieged the city of Jerusalem and captured Zedekiah. He was brought to Nebuchadnezzar at Riblah, where Zedekiah’s sons were slain before his eyes. He was then blinded, bound, and taken captive to Babylon (25:6-7). The temple was looted and burned, the city walls were dismantled, and the city was plundered and razed (vv 9-17). The leading people of the nation were either killed or taken into captivity.<\/p>\n<p>The remnant of the people in Judah were put under the charge of Gedaliah, the appointed governor. After his treacherous murder, the Jews fled to Egypt. Both Jeremiah (Jer 43:8-13; 46:13-24) and Ezekiel (Ez 29–32) prophesied that Nebuchadnezzar would invade Egypt. Josephus gives the date as the 23d year of Nebuchadnezzar (582\/581 <span>BC<\/span>), but a fragmentary historical inscription dating to the 37th year of Nebuchadnezzar (568\/567 <span>BC<\/span>) indicates that the defeat of Egypt occurred during the reign of Amasis.<\/p>\n<p>Nebuchadnezzar’s military successes were in many respects overshadowed by his building activities in Babylon. The king voiced his pride when he declared, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” (Dn 4:30, <span>rsv<\/span>). The hanging gardens were acclaimed as one of the seven wonders of the ancient world. They were built on terraces in an effort to cure his Median queen of her homesickness for the mountains of her homeland.<\/p>\n<p>The events of the book of Daniel center on Babylon and Nebuchadnezzar. Daniel was among the captives taken to Babylon in 605 <span>BC<\/span>. Nebuchadnezzar became aware of Daniel when the king had a dream that none of his occult experts could interpret (ch 2). The Lord gave to Daniel the interpretation of the dream; the human image that the king saw in his dream represented the various governments from the New Babylonian Empire to the reign of the Messiah.<\/p>\n<p>Nebuchadnezzar set up a large human statue that was 90 feet (27.4 meters) high and 9 feet (2.7 meters) wide. Failure to worship the image would incur death by fire. The three compatriots of Daniel refused and were thrown into a furnace from which the Lord delivered them unhurt (ch 3).<\/p>\n<p>The king had another dream about a great tree that was cut down but later sprouted from the stump (4:4-27). Again the “wise men of Babylon” could not give the interpretation, but Daniel informed the king that the dream prophesied a humbling experience lasting seven years as a consequence of the king’s pride (vv 28-33).<\/p>\n<p><em>See also<\/em> Babylon, Babylonia; Daniel, Book of.<\/p>","summary_ro":"NEBUCHADNEZZAR, NEBUCHADREZZAR* Babylonian king (605–562 BC) who captured and destroyed Jerusalem in 586 BC. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 BC); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see nlt mg). Nebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and ...","summary_en":"NEBUCHADNEZZAR, NEBUCHADREZZAR* Babylonian king (605–562 BC) who captured and destroyed Jerusalem in 586 BC. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 BC); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see nlt mg). Nebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":16640,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hophra","title_en":"Hophra","content_ro":"<h3>HOPHRA<\/h3>\n<p>Son of Psammis, ruler over Egypt from 589–570 <span>BC<\/span> during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18).<\/p>\n<p>He came to power after the death of his father, and in 589 <span>BC<\/span> marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hophra was killed as prophesied (Jer 44:30). This occurred in 566 <span>BC<\/span>, at the hands of Amasis (Ahmose II), who had usurped the throne of Egypt in 569 <span>BC<\/span>. Both Jeremiah (Jer 43:9-13; 46:13-26) and Ezekiel (Ez 29–30) foretold this defeat.<\/p>","content_en":"<h3>HOPHRA<\/h3>\n<p>Son of Psammis, ruler over Egypt from 589–570 <span>BC<\/span> during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18).<\/p>\n<p>He came to power after the death of his father, and in 589 <span>BC<\/span> marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hophra was killed as prophesied (Jer 44:30). This occurred in 566 <span>BC<\/span>, at the hands of Amasis (Ahmose II), who had usurped the throne of Egypt in 569 <span>BC<\/span>. Both Jeremiah (Jer 43:9-13; 46:13-26) and Ezekiel (Ez 29–30) foretold this defeat.<\/p>","summary_ro":"HOPHRA Son of Psammis, ruler over Egypt from 589–570 BC during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18). He came to power after the death of his father, and in 589 BC marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hop...","summary_en":"HOPHRA Son of Psammis, ruler over Egypt from 589–570 BC during the 26th dynasty. Called Pharaoh Hophra in Jeremiah 44:30, although he is alluded to several other times during the divided kingdom period (Jer 37:5; 43:8-13; Ez 29:1-3; 31:1-18). He came to power after the death of his father, and in 589 BC marched into Judah against Nebuchadnezzar and the Babylonians in order to assist Zedekiah. Apparently he retreated before superior forces, Jerusalem was overthrown in 586 (Jer 37:5-8), and Hop...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36706,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tahpanhes","title_en":"Tahpanhes","content_ro":"<h3>TAHPANHES<\/h3>\n<p>Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 <span>BC<\/span> when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, <span>rsv<\/span>).<\/p>\n<p>Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before the time of Psammetichus I (664–610 <span>BC<\/span>), who established a fortress at the site and left a garrison of Greek mercenaries. Pharaoh’s palace in Tahpanhes, where Jeremiah buried stones as a promise of Nebuchadnezzar’s invasion (Jer 43:9), has been identified with the fortress of Psammetichus. A fragmentary Neo-Babylonian text of the 37th year of Nebuchadnezzar refers to operations against Pharaoh Amasis and a Greek garrison.<\/p>","content_en":"<h3>TAHPANHES<\/h3>\n<p>Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 <span>BC<\/span> when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, <span>rsv<\/span>).<\/p>\n<p>Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before the time of Psammetichus I (664–610 <span>BC<\/span>), who established a fortress at the site and left a garrison of Greek mercenaries. Pharaoh’s palace in Tahpanhes, where Jeremiah buried stones as a promise of Nebuchadnezzar’s invasion (Jer 43:9), has been identified with the fortress of Psammetichus. A fragmentary Neo-Babylonian text of the 37th year of Nebuchadnezzar refers to operations against Pharaoh Amasis and a Greek garrison.<\/p>","summary_ro":"TAHPANHES Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 BC when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, rsv). Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before...","summary_en":"TAHPANHES Important Egyptian center in the eastern Delta. Listed with Memphis among Israel’s enemies (Jer 2:16), it is the place to which Jews fled after the murder of Gedaliah in 586 BC when Jeremiah was taken to Egypt (43:7-9; 44:1; 46:14). Ezekiel prophesied doom against this city (alternately spelled Tehaphnehes in Ez 30:18, rsv). Today the site is identified with Tell Dephneh (Defenneh), 26 miles (41.8 kilometers) southwest of Port Said. There is little evidence of occupation here before...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":41982,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69608,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97234,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124860,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19095,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37261,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Throne","title_en":"Throne","content_ro":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","content_en":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","summary_ro":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","summary_en":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52688,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:10","title_en":"Study Note: Ieremia 43:10","content_ro":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","content_en":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","summary_ro":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","summary_en":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80314,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:10","title_en":"Study Note: Ieremia 43:10","content_ro":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","content_en":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","summary_ro":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","summary_en":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107940,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:10","title_en":"Study Note: Ieremia 43:10","content_ro":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","content_en":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","summary_ro":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","summary_en":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135566,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:10","title_en":"Study Note: Ieremia 43:10","content_ro":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","content_en":"<p><strong>43:10<\/strong> <em>Nebuchadnezzar:<\/em> Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 <span>BC<\/span>, less than twenty years after Jeremiah’s message.<\/p>","summary_ro":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","summary_en":"43:10 Nebuchadnezzar: Cp. 42:2-22; Ezek 29:19-20. According to an Akkadian inscription, Nebuchadnezzar invaded Egypt in 568–567 BC, less than twenty years after Jeremiah’s message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":6838,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regulations concerning Cleanness and Uncleanness","title_en":"and Uncleanness, Regulations concerning, Cleanness","content_ro":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","content_en":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","summary_ro":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","summary_en":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:12","title_en":"Study Note: Ieremia 43:12","content_ro":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","content_en":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","summary_ro":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","summary_en":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:12","title_en":"Study Note: Ieremia 43:12","content_ro":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","content_en":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","summary_ro":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","summary_en":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:12","title_en":"Study Note: Ieremia 43:12","content_ro":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","content_en":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","summary_ro":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","summary_en":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135567,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:12","title_en":"Study Note: Ieremia 43:12","content_ro":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","content_en":"<p><strong>43:12-13<\/strong> In the ancient Near East, <em>temples<\/em> and <em>idols<\/em> were regarded as power centers, so successful invaders usually destroyed them.<\/p>","summary_ro":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","summary_en":"43:12-13 In the ancient Near East, temples and idols were regarded as power centers, so successful invaders usually destroyed them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":4572,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Shemesh","title_en":"Beth-Shemesh","content_ro":"<h3>BETH-SHEMESH<\/h3>\n<li>1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, <span>kjv<\/span>). When the Philistines decided to dispose of the captured ark of the covenant because plagues were breaking out in their cities, they took it to Beth-shemesh. The area was also the scene of a great victory of King Joash (Jehoash) of Israel over King Amaziah of Judah (2 Chr 25:21-23). About a century later, Beth-shemesh was captured from King Ahaz of Judah by the Philistines (28:16-20). After that, the settlement fell into decline and was finally destroyed by Nebuchadnezzar in 586 <span>BC<\/span>.<\/li>\n<li>2. Canaanite city allotted to Issachar’s tribe (Jos 19:22).<\/li>\n<li>3. Fortified Canaanite city allotted to Naphtali’s tribe (Jos 19:38). The inhabitants of this Beth-shemesh were not driven out by the Israelites (Jgs 1:33).<\/li>\n<li>4. KJV reference to the Egyptian city of Heliopolis (or On), where the sun was worshiped (Jer 43:13). <em>See<\/em> Heliopolis.<\/li>","content_en":"<h3>BETH-SHEMESH<\/h3>\n<li>1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, <span>kjv<\/span>). When the Philistines decided to dispose of the captured ark of the covenant because plagues were breaking out in their cities, they took it to Beth-shemesh. The area was also the scene of a great victory of King Joash (Jehoash) of Israel over King Amaziah of Judah (2 Chr 25:21-23). About a century later, Beth-shemesh was captured from King Ahaz of Judah by the Philistines (28:16-20). After that, the settlement fell into decline and was finally destroyed by Nebuchadnezzar in 586 <span>BC<\/span>.<\/li>\n<li>2. Canaanite city allotted to Issachar’s tribe (Jos 19:22).<\/li>\n<li>3. Fortified Canaanite city allotted to Naphtali’s tribe (Jos 19:38). The inhabitants of this Beth-shemesh were not driven out by the Israelites (Jgs 1:33).<\/li>\n<li>4. KJV reference to the Egyptian city of Heliopolis (or On), where the sun was worshiped (Jer 43:13). <em>See<\/em> Heliopolis.<\/li>","summary_ro":"BETH-SHEMESH 1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, kjv). When the Philistines decided to dispose of the capt...","summary_en":"BETH-SHEMESH 1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, kjv). When the Philistines decided to dispose of the capt...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16102,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heliopolis","title_en":"Heliopolis","content_ro":"<h3>HELIOPOLIS<\/h3>\n<p>Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 <span>BC<\/span>, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 <span>BC<\/span>).<\/p>\n<p>Since the temples contained the royal archives, the priests became the official historians of Egypt. Herodotus, a Greek historian of the fifth century <span>BC<\/span>, said the priests at Heliopolis were famous for their knowledge of Egyptian history. There were also training schools for priests and a medical school in the city.<\/p>\n<p>Other Egyptian sun worship centers existed at various times, but Heliopolis maintained its popularity for some 2,000 years. Though the city was of little importance politically, it was of primary religious influence. Among Egyptian religious buildings, the temple of Re at Heliopolis was second in size only to the temple of Amon at Thebes.<\/p>\n<p>In the OT, Heliopolis is called On. When Joseph was a member of the Egyptian official class, he married Asenath, the daughter of Potiphera the priest of On (Gn 41:45, 50; 46:20). The prophet Ezekiel warned of coming destruction in Egypt by the Babylonian king Nebuchadnezzar, citing Heliopolis (On) as one of the cities to be destroyed (Ez 30:17). In Amos 1:5, the <span>rsv<\/span> (mg) has an alternative rendering, “On,” for “Valley of Aven,” and the same reading in Ezekiel 30:17 for the <span>nlt<\/span> “Heliopolis.” The prophet Jeremiah also predicted the destruction of the obelisks (sacred pillars) of Heliopolis (Jer 43:13, <span>kjv<\/span> “Beth-shemesh”). Isaiah 19:18 is probably also a reference to Heliopolis (see <span>nlt<\/span>).<\/p>\n<p>The city lost its prominence in the fourth and third centuries <span>BC<\/span>, partly because of the library founded at Alexandria early in the third century <span>BC<\/span>. Alexandria replaced Heliopolis as the leading intellectual center in Egypt.<\/p>\n<p>Little remains today from the ancient city of the sun, but an obelisk erected by Sesostris I (1971–1928 <span>BC<\/span>) can still be seen at the site of Heliopolis. Several obelisks from Heliopolis, erected by Thutmose III (1490–1436 <span>BC<\/span>), have been moved to various parts of the world in modern times.<\/p>","content_en":"<h3>HELIOPOLIS<\/h3>\n<p>Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 <span>BC<\/span>, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 <span>BC<\/span>).<\/p>\n<p>Since the temples contained the royal archives, the priests became the official historians of Egypt. Herodotus, a Greek historian of the fifth century <span>BC<\/span>, said the priests at Heliopolis were famous for their knowledge of Egyptian history. There were also training schools for priests and a medical school in the city.<\/p>\n<p>Other Egyptian sun worship centers existed at various times, but Heliopolis maintained its popularity for some 2,000 years. Though the city was of little importance politically, it was of primary religious influence. Among Egyptian religious buildings, the temple of Re at Heliopolis was second in size only to the temple of Amon at Thebes.<\/p>\n<p>In the OT, Heliopolis is called On. When Joseph was a member of the Egyptian official class, he married Asenath, the daughter of Potiphera the priest of On (Gn 41:45, 50; 46:20). The prophet Ezekiel warned of coming destruction in Egypt by the Babylonian king Nebuchadnezzar, citing Heliopolis (On) as one of the cities to be destroyed (Ez 30:17). In Amos 1:5, the <span>rsv<\/span> (mg) has an alternative rendering, “On,” for “Valley of Aven,” and the same reading in Ezekiel 30:17 for the <span>nlt<\/span> “Heliopolis.” The prophet Jeremiah also predicted the destruction of the obelisks (sacred pillars) of Heliopolis (Jer 43:13, <span>kjv<\/span> “Beth-shemesh”). Isaiah 19:18 is probably also a reference to Heliopolis (see <span>nlt<\/span>).<\/p>\n<p>The city lost its prominence in the fourth and third centuries <span>BC<\/span>, partly because of the library founded at Alexandria early in the third century <span>BC<\/span>. Alexandria replaced Heliopolis as the leading intellectual center in Egypt.<\/p>\n<p>Little remains today from the ancient city of the sun, but an obelisk erected by Sesostris I (1971–1928 <span>BC<\/span>) can still be seen at the site of Heliopolis. Several obelisks from Heliopolis, erected by Thutmose III (1490–1436 <span>BC<\/span>), have been moved to various parts of the world in modern times.<\/p>","summary_ro":"HELIOPOLIS Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 BC, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 BC). Since the temples contained the royal archives, the pr...","summary_en":"HELIOPOLIS Ancient Egyptian city famed as a center for worship of the sun god Re. Heliopolis (“city of the sun”) was located in the Nile River delta region of Lower Egypt, a few miles northeast of modern Cairo. Heliopolis became important from about 2400 BC, with the emergence of Atum-Re as the cult deity. Many pharaohs embellished the city’s temples and put up various public monuments, especially in the New Kingdom period (1570–1150 BC). Since the temples contained the royal archives, the pr...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52690,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:13","title_en":"Study Note: Ieremia 43:13","content_ro":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","content_en":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","summary_ro":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","summary_en":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:13","title_en":"Study Note: Ieremia 43:13","content_ro":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","content_en":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","summary_ro":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","summary_en":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107942,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:13","title_en":"Study Note: Ieremia 43:13","content_ro":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","content_en":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","summary_ro":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","summary_en":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135568,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 43:13","title_en":"Study Note: Ieremia 43:13","content_ro":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","content_en":"<p><strong>43:13<\/strong> The <em>sacred pillars<\/em> were highly prized by the ancient Egyptians. • <em>in the temple of the sun:<\/em> Or <em>in Heliopolis.<\/em> The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.<\/p>","summary_ro":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","summary_en":"43:13 The sacred pillars were highly prized by the ancient Egyptians. • in the temple of the sun: Or in Heliopolis. The sun was the supreme deity of the Egyptian religion. The ruins of this city are about six miles northeast of modern Cairo.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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Ieremia 43
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Ieremia 43
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