Ieremia 47
1 Iată cuvântul Domnului, spus proorocului Ieremia cu privire la Filisteni, înainte ca Faraon să bată Gaza.
2 ,,Aşa vorbeşte Domnul: Iată, se ridică nişte ape dela miază noapte, cresc ca un râu ieşit din matcă; îneacă ţara şi ce cuprinde ea, cetatea şi locuitorii ei. Ţipă oamenii, şi se bocesc toţi locuitorii ţării.
3 de tropăitul copitelor cailor lui puternici, de uruitul carălor lui şi de scârţăitul roatelor; părinţii nu se mai întorc spre copiii lor, atât le sânt de slăbite mânile,
4 pentrucă vine ziua când vor fi nimiciţi toţi Filistenii, şi stârpiţi toţi ceice slujeau ca ajutoare Tirului şi Sidonului. Căci Domnul va nimici pe Filisteni, rămăşiţele ostrovului Caftor.
5 Gaza a ajuns pleşuvă, Ascalonul piere cu rămăşiţa văilor lui!`` ,,Până când îţi vei face tăieturi de jale în piele?`` -
6 ,,Ah! Sabie a Domnului, când te vei odihni odată? Întoarce-te în teacă, opreşte-te şi fii liniştită!`` -
7 ,,Dar cum ar putea să se odihnească? Când Domnul doar îi porunceşte, şi o îndreaptă împotriva Ascalonului şi coastei mării.``
{"verseMap":{"1":[{"id":13267,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gaza","title_en":"Gaza","content_ro":"<h3>GAZA<\/h3>\n<p>City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town.<\/p>\n<p>Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers) from the Mediterranean, Gaza’s position as the greatest trading center of ancient Palestine did not come from the sea but from the highways, which brought caravans from all parts of the Fertile Crescent. This accessibility was also a handicap, for the roadways along the coast were the easiest route for the armies of Egypt, Assyria, Babylonia, Persia, Greece, and Rome. Often Gaza was the victim of their passage.<\/p>\n\n<p>In the records of secular history, Gaza first shows up in the annals of Thutmose III in the temple of Karnak. Thutmose wisely scheduled his Asiatic campaigns just after the Egyptian harvest and in time to seize the harvest of Palestine.<\/p>\n<p>In Amarna Letter 289, Abdu-Heba of Jerusalem acknowledged that Gaza was loyal to the king of Egypt but complained that Addaya, the Egyptian ruler of Palestine whose residence was at Gaza, had taken the garrison the pharaoh had sent for Jerusalem. From the late 13th century <span>BC<\/span>, there is a satirical letter that was composed as an exercise for training scribes. In this letter, written from one scribe to belittle another, various itineraries are traced, including one from the frontier of Egypt to Gaza.<\/p>\n<p>Pharaoh Neco (610–595 <span>BC<\/span>) captured and chastised Gaza and Ashkelon in the reign of Josiah and Judah (cf. Jer 47:1, 5).<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) refers to Hanno of Gaza, who fled to Egypt just prior to the capture of Gaza by the Assyrians. On the Oriental Institute Prism and the Taylor Prism, Sennacherib (705–681 <span>BC<\/span>) tells of his invasion of Palestine and of how he shut up Hezekiah “like a bird in a cage.” He captured 46 of Hezekiah’s fortified cities and gave them to three minor kings, including Sillibel of Gaza, who is also mentioned by Esarhaddon (681–669 <span>BC<\/span>) and Ashurbanipal (669–633 <span>BC<\/span>). Reference to “the king of Gaza” also appears in the records of Nebuchadnezzar II of Babylon (604–562 <span>BC<\/span>).<\/p>\n<p>In 332 <span>BC<\/span> Gaza was captured and punished by Alexander the Great. He was angered because it had held out against him for two months, so he killed all of the men and sold the women and children into slavery. During the Maccabean period, it was taken by Alexander Janneus, who slaughtered its inhabitants.<\/p>\n<p>In the Bible, Gaza is first mentioned in Genesis 10:19, where it is said that the territory of the Canaanites extended from Sidon to Gaza. In a summary of the conquests of Joshua, one of the dimensions of the conquered area is “from Kadesh-barnea to Gaza” (Jos 10:41). Joshua destroyed all the Anakim in the land, but some remained in Gaza and other Philistine cities (11:22). Another ancient people, the Avvim, “who lived in villages as far as Gaza,” were annihilated and replaced by the Caphtorim from Caphtor, or Crete (Dt 2:23). Gaza, along with its towns and villages, was listed among the tribal inheritance of Judah (Jos 15:47). At the time of Joshua’s advanced age, Gaza and the other four cities of the Philistine Pentapolis are said to be among the territories not yet taken (13:3); in Judges 1:18-19, however, it is reported that Judah took it.<\/p>\n<p>During the time of the judges, Midianite raiders swept through Israel, looting and destroying, even as far as Gaza (Jgs 6:4). In this period the main biblical interest in Gaza centers in the life and exploits of Samson. Philistine women were Samson’s weakness. He went to Gaza and found a prostitute with whom he had relations (16:1). The people of Gaza learned that he was there and determined to kill him in the morning, but Samson arose at midnight and went to the gate of the city, took the doors, posts, and the bar of the gate and carried them to the top of a hill facing Hebron.<\/p>\n<p>His involvement with another Philistine woman, Delilah, resulted in his capture by the Philistines, who gouged out his eyes and took him to Gaza (Jgs 16:21), where he was bound and forced to grind at a mill in the prison. On a festival day in the temple of Dagon, the reveling worshipers called for Samson to be brought so they could make sport of him. His strength was returning, and God answered his prayer for vengeance. Samson dislodged the two pillars that were the support of the stone slab roof of the pagan temple, so Samson died, along with a great number of Gazites.<\/p>\n<p>Gaza is named as the southern boundary of Israel during the time of Solomon, who ruled over “all the region west of the Euphrates from Tiphsah to Gaza” (1 Kgs 4:24). Hezekiah defeated the Philistines as far as Gaza (2 Kgs 18:8). When he rebelled against Assyria, Sennacherib came and took 46 of Hezekiah’s cities and gave them to the king of Gaza and two other kings.<\/p>\n<p>Jeremiah 47 records a prophecy against the Philistines, which the Lord gave to the prophet before Pharaoh attacked Gaza (v 1; cf. v 5; see Neco above). Amos gives specific prophecies of judgment against Gaza (Am 1:6-7). Zephaniah also states that Gaza would be deserted (Zep 2:4). Zechariah 9 gives an oracle of judgment in which it is said that Gaza will suffer and that its king shall perish.<\/p>\n<p>In the NT there is only one reference to Gaza (Acts 8:26). Philip, who was preaching in Samaria, was told by an angel to go south to “the road that goes from Jerusalem to Gaza.” Here he met the treasurer of Cush, who was reading Isaiah 53 as he rode in his chariot. Philip preached the gospel to this man and baptized him.<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","content_en":"<h3>GAZA<\/h3>\n<p>City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town.<\/p>\n<p>Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers) from the Mediterranean, Gaza’s position as the greatest trading center of ancient Palestine did not come from the sea but from the highways, which brought caravans from all parts of the Fertile Crescent. This accessibility was also a handicap, for the roadways along the coast were the easiest route for the armies of Egypt, Assyria, Babylonia, Persia, Greece, and Rome. Often Gaza was the victim of their passage.<\/p>\n\n<p>In the records of secular history, Gaza first shows up in the annals of Thutmose III in the temple of Karnak. Thutmose wisely scheduled his Asiatic campaigns just after the Egyptian harvest and in time to seize the harvest of Palestine.<\/p>\n<p>In Amarna Letter 289, Abdu-Heba of Jerusalem acknowledged that Gaza was loyal to the king of Egypt but complained that Addaya, the Egyptian ruler of Palestine whose residence was at Gaza, had taken the garrison the pharaoh had sent for Jerusalem. From the late 13th century <span>BC<\/span>, there is a satirical letter that was composed as an exercise for training scribes. In this letter, written from one scribe to belittle another, various itineraries are traced, including one from the frontier of Egypt to Gaza.<\/p>\n<p>Pharaoh Neco (610–595 <span>BC<\/span>) captured and chastised Gaza and Ashkelon in the reign of Josiah and Judah (cf. Jer 47:1, 5).<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) refers to Hanno of Gaza, who fled to Egypt just prior to the capture of Gaza by the Assyrians. On the Oriental Institute Prism and the Taylor Prism, Sennacherib (705–681 <span>BC<\/span>) tells of his invasion of Palestine and of how he shut up Hezekiah “like a bird in a cage.” He captured 46 of Hezekiah’s fortified cities and gave them to three minor kings, including Sillibel of Gaza, who is also mentioned by Esarhaddon (681–669 <span>BC<\/span>) and Ashurbanipal (669–633 <span>BC<\/span>). Reference to “the king of Gaza” also appears in the records of Nebuchadnezzar II of Babylon (604–562 <span>BC<\/span>).<\/p>\n<p>In 332 <span>BC<\/span> Gaza was captured and punished by Alexander the Great. He was angered because it had held out against him for two months, so he killed all of the men and sold the women and children into slavery. During the Maccabean period, it was taken by Alexander Janneus, who slaughtered its inhabitants.<\/p>\n<p>In the Bible, Gaza is first mentioned in Genesis 10:19, where it is said that the territory of the Canaanites extended from Sidon to Gaza. In a summary of the conquests of Joshua, one of the dimensions of the conquered area is “from Kadesh-barnea to Gaza” (Jos 10:41). Joshua destroyed all the Anakim in the land, but some remained in Gaza and other Philistine cities (11:22). Another ancient people, the Avvim, “who lived in villages as far as Gaza,” were annihilated and replaced by the Caphtorim from Caphtor, or Crete (Dt 2:23). Gaza, along with its towns and villages, was listed among the tribal inheritance of Judah (Jos 15:47). At the time of Joshua’s advanced age, Gaza and the other four cities of the Philistine Pentapolis are said to be among the territories not yet taken (13:3); in Judges 1:18-19, however, it is reported that Judah took it.<\/p>\n<p>During the time of the judges, Midianite raiders swept through Israel, looting and destroying, even as far as Gaza (Jgs 6:4). In this period the main biblical interest in Gaza centers in the life and exploits of Samson. Philistine women were Samson’s weakness. He went to Gaza and found a prostitute with whom he had relations (16:1). The people of Gaza learned that he was there and determined to kill him in the morning, but Samson arose at midnight and went to the gate of the city, took the doors, posts, and the bar of the gate and carried them to the top of a hill facing Hebron.<\/p>\n<p>His involvement with another Philistine woman, Delilah, resulted in his capture by the Philistines, who gouged out his eyes and took him to Gaza (Jgs 16:21), where he was bound and forced to grind at a mill in the prison. On a festival day in the temple of Dagon, the reveling worshipers called for Samson to be brought so they could make sport of him. His strength was returning, and God answered his prayer for vengeance. Samson dislodged the two pillars that were the support of the stone slab roof of the pagan temple, so Samson died, along with a great number of Gazites.<\/p>\n<p>Gaza is named as the southern boundary of Israel during the time of Solomon, who ruled over “all the region west of the Euphrates from Tiphsah to Gaza” (1 Kgs 4:24). Hezekiah defeated the Philistines as far as Gaza (2 Kgs 18:8). When he rebelled against Assyria, Sennacherib came and took 46 of Hezekiah’s cities and gave them to the king of Gaza and two other kings.<\/p>\n<p>Jeremiah 47 records a prophecy against the Philistines, which the Lord gave to the prophet before Pharaoh attacked Gaza (v 1; cf. v 5; see Neco above). Amos gives specific prophecies of judgment against Gaza (Am 1:6-7). Zephaniah also states that Gaza would be deserted (Zep 2:4). Zechariah 9 gives an oracle of judgment in which it is said that Gaza will suffer and that its king shall perish.<\/p>\n<p>In the NT there is only one reference to Gaza (Acts 8:26). Philip, who was preaching in Samaria, was told by an angel to go south to “the road that goes from Jerusalem to Gaza.” Here he met the treasurer of Cush, who was reading Isaiah 53 as he rode in his chariot. Philip preached the gospel to this man and baptized him.<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","summary_ro":"GAZA City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town. Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers)...","summary_en":"GAZA City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town. Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers)...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30310,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Philistines Philistia","title_en":"Philistines Philistia","content_ro":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","content_en":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","summary_ro":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","summary_en":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52724,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:1","title_en":"Study Note: Ieremia 47:1","content_ro":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","content_en":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","summary_ro":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","summary_en":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80350,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:1","title_en":"Study Note: Ieremia 47:1","content_ro":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","content_en":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","summary_ro":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","summary_en":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107976,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:1","title_en":"Study Note: Ieremia 47:1","content_ro":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","content_en":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","summary_ro":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","summary_en":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135602,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:1","title_en":"Study Note: Ieremia 47:1","content_ro":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","content_en":"<p><strong>47:1-7<\/strong> This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.<\/p>","summary_ro":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","summary_en":"47:1-7 This message from the Lord was directed against the Philistine cities along the southeastern coast of the Mediterranean Sea and their allies farther north. The Lord had determined that these cities would be destroyed in connection with the Babylonian invasion of the area.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":12865,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fullness","title_en":"Fullness","content_ro":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","content_en":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","summary_ro":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","summary_en":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52725,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:2","title_en":"Study Note: Ieremia 47:2","content_ro":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","content_en":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","summary_ro":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","summary_en":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80351,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:2","title_en":"Study Note: Ieremia 47:2","content_ro":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","content_en":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","summary_ro":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","summary_en":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:2","title_en":"Study Note: Ieremia 47:2","content_ro":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","content_en":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","summary_ro":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","summary_en":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135603,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:2","title_en":"Study Note: Ieremia 47:2","content_ro":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","content_en":"<p><strong>47:2<\/strong> <em>A flood:<\/em> This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 <span>BC<\/span> and peaking in 605 <span>BC<\/span> (cp. 1:11-14).<\/p>","summary_ro":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","summary_en":"47:2 A flood: This metaphor depicts the movement of the Babylonian armies into the coastal area, beginning in 609 BC and peaking in 605 BC (cp. 1:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":6063,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Caphtor*, Caphtorim*, Caphtorites","title_en":"Caphtor*, Caphtorim*, Caphtorites","content_ro":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","content_en":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","summary_ro":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","summary_en":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30268,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Philistines Philistia","title_en":"Philistines Philistia","content_ro":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","content_en":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","summary_ro":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","summary_en":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35278,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sidonian Sidon (Place)","title_en":"Sidonian Sidon (Place)","content_ro":"<h3>SIDON (Place), SIDONIAN<\/h3>\n<p>City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the <span>kjv<\/span>. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT.<\/p>\n<p>The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn son of Canaan, who was a son of Ham. The territory of the Canaanites extended from Sidon to Gaza and east to the Cities of the Plain.<\/p>\n<p>Sidon is situated 22 miles (35.4 kilometers) north of Tyre, with which it is often associated (e.g., Is 23:1-2; Jer 47:4; Mt 11:21-22); both were much concerned with commerce and industry. Sidon was built on a headland that jutted into the sea toward the southwest. It had two harbors, the northern one having inner and outer ports. Sidon was also a center for the manufacture of the purple dye made from the Murex shellfish.<\/p>\n<p>The Bible mentions Sidon several times in connection with the conquest of Palestine. Joshua defeated the northern confederation under Jabin, king of Hazor, and pursued the enemy as far as “Great Sidon” (Jos 11:8). Joshua also stated that the land of Israel included all of Lebanon, “even all the Sidonians” (13:4-6). The tribal allotment of Asher extended as far north as “Sidon the Great” (19:28), but Asher did not drive out the inhabitants of Sidon (Jgs 1:31).<\/p>\n<p>The gods of Sidon are listed among the foreign deities that Israel served (Jgs 10:6); David’s census included Sidon and Tyre (2 Sm 24:6-7); and during a famine in the time of Ahab, the prophet Elijah was sent to live at the home of a widow in Zarephath (Sarepta) in Sidon (1 Kgs 17:9; Lk 4:25-26). Sidon is referred to often by the Hebrew prophets (Is 23:2, 4, 12; Jer 25:22; 27:3; 47:4; Ez 27:8; Jl 3:4; Zec 9:2).<\/p>\n<p>In the NT, Jesus healed the daughter of a woman of that area (Mt 15:21-28). People came from as far away as Tyre and Sidon to hear Jesus and to be healed by him (Lk 6:17). On Paul’s voyage to Rome to appear before Caesar, the ship made its first stop at Sidon, where the centurion, Julius, allowed Paul to go ashore to visit friends (Acts 27:3).<\/p>","content_en":"<h3>SIDON (Place), SIDONIAN<\/h3>\n<p>City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the <span>kjv<\/span>. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT.<\/p>\n<p>The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn son of Canaan, who was a son of Ham. The territory of the Canaanites extended from Sidon to Gaza and east to the Cities of the Plain.<\/p>\n<p>Sidon is situated 22 miles (35.4 kilometers) north of Tyre, with which it is often associated (e.g., Is 23:1-2; Jer 47:4; Mt 11:21-22); both were much concerned with commerce and industry. Sidon was built on a headland that jutted into the sea toward the southwest. It had two harbors, the northern one having inner and outer ports. Sidon was also a center for the manufacture of the purple dye made from the Murex shellfish.<\/p>\n<p>The Bible mentions Sidon several times in connection with the conquest of Palestine. Joshua defeated the northern confederation under Jabin, king of Hazor, and pursued the enemy as far as “Great Sidon” (Jos 11:8). Joshua also stated that the land of Israel included all of Lebanon, “even all the Sidonians” (13:4-6). The tribal allotment of Asher extended as far north as “Sidon the Great” (19:28), but Asher did not drive out the inhabitants of Sidon (Jgs 1:31).<\/p>\n<p>The gods of Sidon are listed among the foreign deities that Israel served (Jgs 10:6); David’s census included Sidon and Tyre (2 Sm 24:6-7); and during a famine in the time of Ahab, the prophet Elijah was sent to live at the home of a widow in Zarephath (Sarepta) in Sidon (1 Kgs 17:9; Lk 4:25-26). Sidon is referred to often by the Hebrew prophets (Is 23:2, 4, 12; Jer 25:22; 27:3; 47:4; Ez 27:8; Jl 3:4; Zec 9:2).<\/p>\n<p>In the NT, Jesus healed the daughter of a woman of that area (Mt 15:21-28). People came from as far away as Tyre and Sidon to hear Jesus and to be healed by him (Lk 6:17). On Paul’s voyage to Rome to appear before Caesar, the ship made its first stop at Sidon, where the centurion, Julius, allowed Paul to go ashore to visit friends (Acts 27:3).<\/p>","summary_ro":"SIDON (Place), SIDONIAN City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the kjv. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT. The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn ...","summary_en":"SIDON (Place), SIDONIAN City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the kjv. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT. The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52726,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:4","title_en":"Study Note: Ieremia 47:4","content_ro":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","content_en":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","summary_ro":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","summary_en":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:4","title_en":"Study Note: Ieremia 47:4","content_ro":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","content_en":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","summary_ro":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","summary_en":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:4","title_en":"Study Note: Ieremia 47:4","content_ro":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","content_en":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","summary_ro":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","summary_en":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:4","title_en":"Study Note: Ieremia 47:4","content_ro":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","content_en":"<p><strong>47:4<\/strong> <em>The time has come . . . the<\/em> <span>Lord<\/span><em> is destroying:<\/em> The Lord controlled what would happen, as well as when events would occur. • The <em>Philistines<\/em> had come into the southeastern coastal areas <em>from the island of Crete<\/em> between 1200 and 1100 <span>BC<\/span>. The northern cities, <em>Tyre and Sidon<\/em><em>,<\/em> were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.<\/p>","summary_ro":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","summary_en":"47:4 The time has come . . . the Lord is destroying: The Lord controlled what would happen, as well as when events would occur. • The Philistines had come into the southeastern coastal areas from the island of Crete between 1200 and 1100 BC. The northern cities, Tyre and Sidon, were colonized at about the same time by distant cousins of the Philistines who mixed with the native Canaanites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":2992,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashkelon","title_en":"Ashkelon","content_ro":"<h3>ASHKELON<\/h3>\n<p>City dating back to ancient times, also spelled Askelon (<span>kjv<\/span>). In the Bible, Ashkelon was one of the Philistines’ five main cities (the “pentapolis”), along with Gaza, Ashdod, Gath, and Ekron (Jos 13:3). Ashkelon was located on the Mediterranean coast, 30 miles (48 kilometers) south of modern Tel Aviv, and was always an important port. Often in conflict with Egypt, it was captured by Ramses II (c. 1286 <span>BC<\/span>) and by Merneptah (c. 1220 <span>BC<\/span>).<\/p>\n<p>Ashkelon is mentioned as one of the cities conquered by Judah (Jgs 1:18). After the Philistine invasion of Canaan in the 12th century <span>BC<\/span>, the city became one of the invaders’ major centers. When Samson’s riddle was answered through the duplicity of his Philistine wife, Samson vented his rage at Ashkelon, killing 30 men (Jgs 14:19). Ashkelon was partially responsible for pushing the tribe of Dan from its allotment; so Samson, a member of that tribe, probably had a long-standing grudge against the city. Ashkelon also figures in the story of the Philistine control of the ark (1 Sm 4–6). On hearing of the deaths of Saul and Jonathan, David lamented the loss of his king and of his friend, exclaiming that their deaths should not be published in Ashkelon (2 Sm 1:20). Various OT prophets refer to Ashkelon (Jer 25:20; 47:5-6; Am 1:8; Zep 2:4-7; Zec 9:5).<\/p>\n<p>In the period of Israel’s decline King Pekah of Israel, King Rezin of Damascus, and the king of Ashkelon rebelled against Assyria. Tiglath-pileser III responded with three successive campaigns (734–732 <span>BC<\/span>), the first of which conquered Ashkelon. Nebuchadnezzar destroyed the city and deported many of its inhabitants to Egypt during his conquest of Palestine (604 <span>BC<\/span>). Successive invaders then took the city from each other: Scythians, Chaldeans, Persians, Greeks, and Maccabees. Ashkelon was the birthplace of Herod the Great, and ruins of his building projects are to be found there. Ashkelon is not mentioned in the NT but was a battleground in the Jewish rebellion against Rome (<span>AD<\/span> 66).<\/p>","content_en":"<h3>ASHKELON<\/h3>\n<p>City dating back to ancient times, also spelled Askelon (<span>kjv<\/span>). In the Bible, Ashkelon was one of the Philistines’ five main cities (the “pentapolis”), along with Gaza, Ashdod, Gath, and Ekron (Jos 13:3). Ashkelon was located on the Mediterranean coast, 30 miles (48 kilometers) south of modern Tel Aviv, and was always an important port. Often in conflict with Egypt, it was captured by Ramses II (c. 1286 <span>BC<\/span>) and by Merneptah (c. 1220 <span>BC<\/span>).<\/p>\n<p>Ashkelon is mentioned as one of the cities conquered by Judah (Jgs 1:18). After the Philistine invasion of Canaan in the 12th century <span>BC<\/span>, the city became one of the invaders’ major centers. When Samson’s riddle was answered through the duplicity of his Philistine wife, Samson vented his rage at Ashkelon, killing 30 men (Jgs 14:19). Ashkelon was partially responsible for pushing the tribe of Dan from its allotment; so Samson, a member of that tribe, probably had a long-standing grudge against the city. Ashkelon also figures in the story of the Philistine control of the ark (1 Sm 4–6). On hearing of the deaths of Saul and Jonathan, David lamented the loss of his king and of his friend, exclaiming that their deaths should not be published in Ashkelon (2 Sm 1:20). Various OT prophets refer to Ashkelon (Jer 25:20; 47:5-6; Am 1:8; Zep 2:4-7; Zec 9:5).<\/p>\n<p>In the period of Israel’s decline King Pekah of Israel, King Rezin of Damascus, and the king of Ashkelon rebelled against Assyria. Tiglath-pileser III responded with three successive campaigns (734–732 <span>BC<\/span>), the first of which conquered Ashkelon. Nebuchadnezzar destroyed the city and deported many of its inhabitants to Egypt during his conquest of Palestine (604 <span>BC<\/span>). Successive invaders then took the city from each other: Scythians, Chaldeans, Persians, Greeks, and Maccabees. Ashkelon was the birthplace of Herod the Great, and ruins of his building projects are to be found there. Ashkelon is not mentioned in the NT but was a battleground in the Jewish rebellion against Rome (<span>AD<\/span> 66).<\/p>","summary_ro":"ASHKELON City dating back to ancient times, also spelled Askelon (kjv). In the Bible, Ashkelon was one of the Philistines’ five main cities (the “pentapolis”), along with Gaza, Ashdod, Gath, and Ekron (Jos 13:3). Ashkelon was located on the Mediterranean coast, 30 miles (48 kilometers) south of modern Tel Aviv, and was always an important port. Often in conflict with Egypt, it was captured by Ramses II (c. 1286 BC) and by Merneptah (c. 1220 BC). Ashkelon is mentioned as one of the cities conq...","summary_en":"ASHKELON City dating back to ancient times, also spelled Askelon (kjv). In the Bible, Ashkelon was one of the Philistines’ five main cities (the “pentapolis”), along with Gaza, Ashdod, Gath, and Ekron (Jos 13:3). Ashkelon was located on the Mediterranean coast, 30 miles (48 kilometers) south of modern Tel Aviv, and was always an important port. Often in conflict with Egypt, it was captured by Ramses II (c. 1286 BC) and by Merneptah (c. 1220 BC). Ashkelon is mentioned as one of the cities conq...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13280,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gaza","title_en":"Gaza","content_ro":"<h3>GAZA<\/h3>\n<p>City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town.<\/p>\n<p>Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers) from the Mediterranean, Gaza’s position as the greatest trading center of ancient Palestine did not come from the sea but from the highways, which brought caravans from all parts of the Fertile Crescent. This accessibility was also a handicap, for the roadways along the coast were the easiest route for the armies of Egypt, Assyria, Babylonia, Persia, Greece, and Rome. Often Gaza was the victim of their passage.<\/p>\n\n<p>In the records of secular history, Gaza first shows up in the annals of Thutmose III in the temple of Karnak. Thutmose wisely scheduled his Asiatic campaigns just after the Egyptian harvest and in time to seize the harvest of Palestine.<\/p>\n<p>In Amarna Letter 289, Abdu-Heba of Jerusalem acknowledged that Gaza was loyal to the king of Egypt but complained that Addaya, the Egyptian ruler of Palestine whose residence was at Gaza, had taken the garrison the pharaoh had sent for Jerusalem. From the late 13th century <span>BC<\/span>, there is a satirical letter that was composed as an exercise for training scribes. In this letter, written from one scribe to belittle another, various itineraries are traced, including one from the frontier of Egypt to Gaza.<\/p>\n<p>Pharaoh Neco (610–595 <span>BC<\/span>) captured and chastised Gaza and Ashkelon in the reign of Josiah and Judah (cf. Jer 47:1, 5).<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) refers to Hanno of Gaza, who fled to Egypt just prior to the capture of Gaza by the Assyrians. On the Oriental Institute Prism and the Taylor Prism, Sennacherib (705–681 <span>BC<\/span>) tells of his invasion of Palestine and of how he shut up Hezekiah “like a bird in a cage.” He captured 46 of Hezekiah’s fortified cities and gave them to three minor kings, including Sillibel of Gaza, who is also mentioned by Esarhaddon (681–669 <span>BC<\/span>) and Ashurbanipal (669–633 <span>BC<\/span>). Reference to “the king of Gaza” also appears in the records of Nebuchadnezzar II of Babylon (604–562 <span>BC<\/span>).<\/p>\n<p>In 332 <span>BC<\/span> Gaza was captured and punished by Alexander the Great. He was angered because it had held out against him for two months, so he killed all of the men and sold the women and children into slavery. During the Maccabean period, it was taken by Alexander Janneus, who slaughtered its inhabitants.<\/p>\n<p>In the Bible, Gaza is first mentioned in Genesis 10:19, where it is said that the territory of the Canaanites extended from Sidon to Gaza. In a summary of the conquests of Joshua, one of the dimensions of the conquered area is “from Kadesh-barnea to Gaza” (Jos 10:41). Joshua destroyed all the Anakim in the land, but some remained in Gaza and other Philistine cities (11:22). Another ancient people, the Avvim, “who lived in villages as far as Gaza,” were annihilated and replaced by the Caphtorim from Caphtor, or Crete (Dt 2:23). Gaza, along with its towns and villages, was listed among the tribal inheritance of Judah (Jos 15:47). At the time of Joshua’s advanced age, Gaza and the other four cities of the Philistine Pentapolis are said to be among the territories not yet taken (13:3); in Judges 1:18-19, however, it is reported that Judah took it.<\/p>\n<p>During the time of the judges, Midianite raiders swept through Israel, looting and destroying, even as far as Gaza (Jgs 6:4). In this period the main biblical interest in Gaza centers in the life and exploits of Samson. Philistine women were Samson’s weakness. He went to Gaza and found a prostitute with whom he had relations (16:1). The people of Gaza learned that he was there and determined to kill him in the morning, but Samson arose at midnight and went to the gate of the city, took the doors, posts, and the bar of the gate and carried them to the top of a hill facing Hebron.<\/p>\n<p>His involvement with another Philistine woman, Delilah, resulted in his capture by the Philistines, who gouged out his eyes and took him to Gaza (Jgs 16:21), where he was bound and forced to grind at a mill in the prison. On a festival day in the temple of Dagon, the reveling worshipers called for Samson to be brought so they could make sport of him. His strength was returning, and God answered his prayer for vengeance. Samson dislodged the two pillars that were the support of the stone slab roof of the pagan temple, so Samson died, along with a great number of Gazites.<\/p>\n<p>Gaza is named as the southern boundary of Israel during the time of Solomon, who ruled over “all the region west of the Euphrates from Tiphsah to Gaza” (1 Kgs 4:24). Hezekiah defeated the Philistines as far as Gaza (2 Kgs 18:8). When he rebelled against Assyria, Sennacherib came and took 46 of Hezekiah’s cities and gave them to the king of Gaza and two other kings.<\/p>\n<p>Jeremiah 47 records a prophecy against the Philistines, which the Lord gave to the prophet before Pharaoh attacked Gaza (v 1; cf. v 5; see Neco above). Amos gives specific prophecies of judgment against Gaza (Am 1:6-7). Zephaniah also states that Gaza would be deserted (Zep 2:4). Zechariah 9 gives an oracle of judgment in which it is said that Gaza will suffer and that its king shall perish.<\/p>\n<p>In the NT there is only one reference to Gaza (Acts 8:26). Philip, who was preaching in Samaria, was told by an angel to go south to “the road that goes from Jerusalem to Gaza.” Here he met the treasurer of Cush, who was reading Isaiah 53 as he rode in his chariot. Philip preached the gospel to this man and baptized him.<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","content_en":"<h3>GAZA<\/h3>\n<p>City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town.<\/p>\n<p>Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers) from the Mediterranean, Gaza’s position as the greatest trading center of ancient Palestine did not come from the sea but from the highways, which brought caravans from all parts of the Fertile Crescent. This accessibility was also a handicap, for the roadways along the coast were the easiest route for the armies of Egypt, Assyria, Babylonia, Persia, Greece, and Rome. Often Gaza was the victim of their passage.<\/p>\n\n<p>In the records of secular history, Gaza first shows up in the annals of Thutmose III in the temple of Karnak. Thutmose wisely scheduled his Asiatic campaigns just after the Egyptian harvest and in time to seize the harvest of Palestine.<\/p>\n<p>In Amarna Letter 289, Abdu-Heba of Jerusalem acknowledged that Gaza was loyal to the king of Egypt but complained that Addaya, the Egyptian ruler of Palestine whose residence was at Gaza, had taken the garrison the pharaoh had sent for Jerusalem. From the late 13th century <span>BC<\/span>, there is a satirical letter that was composed as an exercise for training scribes. In this letter, written from one scribe to belittle another, various itineraries are traced, including one from the frontier of Egypt to Gaza.<\/p>\n<p>Pharaoh Neco (610–595 <span>BC<\/span>) captured and chastised Gaza and Ashkelon in the reign of Josiah and Judah (cf. Jer 47:1, 5).<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) refers to Hanno of Gaza, who fled to Egypt just prior to the capture of Gaza by the Assyrians. On the Oriental Institute Prism and the Taylor Prism, Sennacherib (705–681 <span>BC<\/span>) tells of his invasion of Palestine and of how he shut up Hezekiah “like a bird in a cage.” He captured 46 of Hezekiah’s fortified cities and gave them to three minor kings, including Sillibel of Gaza, who is also mentioned by Esarhaddon (681–669 <span>BC<\/span>) and Ashurbanipal (669–633 <span>BC<\/span>). Reference to “the king of Gaza” also appears in the records of Nebuchadnezzar II of Babylon (604–562 <span>BC<\/span>).<\/p>\n<p>In 332 <span>BC<\/span> Gaza was captured and punished by Alexander the Great. He was angered because it had held out against him for two months, so he killed all of the men and sold the women and children into slavery. During the Maccabean period, it was taken by Alexander Janneus, who slaughtered its inhabitants.<\/p>\n<p>In the Bible, Gaza is first mentioned in Genesis 10:19, where it is said that the territory of the Canaanites extended from Sidon to Gaza. In a summary of the conquests of Joshua, one of the dimensions of the conquered area is “from Kadesh-barnea to Gaza” (Jos 10:41). Joshua destroyed all the Anakim in the land, but some remained in Gaza and other Philistine cities (11:22). Another ancient people, the Avvim, “who lived in villages as far as Gaza,” were annihilated and replaced by the Caphtorim from Caphtor, or Crete (Dt 2:23). Gaza, along with its towns and villages, was listed among the tribal inheritance of Judah (Jos 15:47). At the time of Joshua’s advanced age, Gaza and the other four cities of the Philistine Pentapolis are said to be among the territories not yet taken (13:3); in Judges 1:18-19, however, it is reported that Judah took it.<\/p>\n<p>During the time of the judges, Midianite raiders swept through Israel, looting and destroying, even as far as Gaza (Jgs 6:4). In this period the main biblical interest in Gaza centers in the life and exploits of Samson. Philistine women were Samson’s weakness. He went to Gaza and found a prostitute with whom he had relations (16:1). The people of Gaza learned that he was there and determined to kill him in the morning, but Samson arose at midnight and went to the gate of the city, took the doors, posts, and the bar of the gate and carried them to the top of a hill facing Hebron.<\/p>\n<p>His involvement with another Philistine woman, Delilah, resulted in his capture by the Philistines, who gouged out his eyes and took him to Gaza (Jgs 16:21), where he was bound and forced to grind at a mill in the prison. On a festival day in the temple of Dagon, the reveling worshipers called for Samson to be brought so they could make sport of him. His strength was returning, and God answered his prayer for vengeance. Samson dislodged the two pillars that were the support of the stone slab roof of the pagan temple, so Samson died, along with a great number of Gazites.<\/p>\n<p>Gaza is named as the southern boundary of Israel during the time of Solomon, who ruled over “all the region west of the Euphrates from Tiphsah to Gaza” (1 Kgs 4:24). Hezekiah defeated the Philistines as far as Gaza (2 Kgs 18:8). When he rebelled against Assyria, Sennacherib came and took 46 of Hezekiah’s cities and gave them to the king of Gaza and two other kings.<\/p>\n<p>Jeremiah 47 records a prophecy against the Philistines, which the Lord gave to the prophet before Pharaoh attacked Gaza (v 1; cf. v 5; see Neco above). Amos gives specific prophecies of judgment against Gaza (Am 1:6-7). Zephaniah also states that Gaza would be deserted (Zep 2:4). Zechariah 9 gives an oracle of judgment in which it is said that Gaza will suffer and that its king shall perish.<\/p>\n<p>In the NT there is only one reference to Gaza (Acts 8:26). Philip, who was preaching in Samaria, was told by an angel to go south to “the road that goes from Jerusalem to Gaza.” Here he met the treasurer of Cush, who was reading Isaiah 53 as he rode in his chariot. Philip preached the gospel to this man and baptized him.<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","summary_ro":"GAZA City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town. Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers)...","summary_en":"GAZA City near the Palestinian coast, about 50 miles (80.5 kilometers) west-southwest of Jerusalem. It has been occupied almost continuously since ancient times; modern Gaza has played an important part in the conflict between Arabs and Israelis. Gazite and Gazathite are biblical names for the residents of the town. Set about midpoint of the length of the plain of Philistia, Gaza was a rich agricultural area where wheat and similar grains flourished. Situated some three miles (4.8 kilometers)...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26481,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52727,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:5","title_en":"Study Note: Ieremia 47:5","content_ro":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","content_en":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","summary_ro":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","summary_en":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80353,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:5","title_en":"Study Note: Ieremia 47:5","content_ro":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","content_en":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","summary_ro":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","summary_en":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107979,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:5","title_en":"Study Note: Ieremia 47:5","content_ro":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","content_en":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","summary_ro":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","summary_en":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135605,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:5","title_en":"Study Note: Ieremia 47:5","content_ro":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","content_en":"<p><strong>47:5<\/strong> <em>Gaza<\/em> was a major Philistine city. • <em>head shaved bald:<\/em> The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • <em>Ashkelon<\/em><em>,<\/em> another Philistine city a few miles north on the coast, would be emptied.<\/p>","summary_ro":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","summary_en":"47:5 Gaza was a major Philistine city. • head shaved bald: The city’s people expressed their grief by following this ritual (cp. Isa 15:2; Mic 1:16). • Ashkelon, another Philistine city a few miles north on the coast, would be emptied.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":52728,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:6","title_en":"Study Note: Ieremia 47:6","content_ro":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","content_en":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","summary_ro":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","summary_en":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80354,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:6","title_en":"Study Note: Ieremia 47:6","content_ro":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","content_en":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","summary_ro":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","summary_en":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107980,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:6","title_en":"Study Note: Ieremia 47:6","content_ro":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","content_en":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","summary_ro":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","summary_en":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135606,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:6","title_en":"Study Note: Ieremia 47:6","content_ro":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","content_en":"<p><strong>47:6<\/strong> <em>O sword of the<\/em> <span>Lord<\/span><em>:<\/em> God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.<\/p>","summary_ro":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","summary_en":"47:6 O sword of the Lord: God used the Babylonians to enact his justice. This request might have come from the Philistine cities being attacked by the Babylonians. The people were eager for the attacks against them to stop.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":52729,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:7","title_en":"Study Note: Ieremia 47:7","content_ro":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","content_en":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","summary_ro":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","summary_en":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80355,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:7","title_en":"Study Note: Ieremia 47:7","content_ro":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","content_en":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","summary_ro":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","summary_en":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:7","title_en":"Study Note: Ieremia 47:7","content_ro":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","content_en":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","summary_ro":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","summary_en":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 47:7","title_en":"Study Note: Ieremia 47:7","content_ro":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","content_en":"<p><strong>47:7<\/strong> The punishment would not end soon, because the judge had declared his judgment and his <em>mission<\/em> had to be accomplished: <em>Ashkelon . . . must be destroyed<\/em>.<\/p>","summary_ro":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","summary_en":"47:7 The punishment would not end soon, because the judge had declared his judgment and his mission had to be accomplished: Ashkelon . . . must be destroyed.","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 47
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Ieremia 47
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