Iosua 14
1 Iată locurile pe cari le-au primit copiii lui Israel ca moştenire în ţara Canaanului, pe cari li le-au împărţit între ei preotul Eleazar, Iosua, fiul lui Nun, şi căpeteniile de familie ale seminţiilor copiilor lui Israel.
2 Împărţirea s-a făcut prin sorţi, cum poruncise Domnul prin Moise, pentru cele nouă seminţii şi jumătate.
3 Căci Moise dăduse o moştenire celor două seminţii şi jumătate de cealaltă parte a Iordanului; dar Leviţilor nu le dăduse moştenire printre ei.
4 Fiii lui Iosif, alcătuiau două seminţii: Manase şi Efraim; şi Leviţilor nu li s-a dat parte în ţară, afară de cetăţile pentru locuit, cu locurile goale dimprejurul lor pentru turmele şi averile lor.
5 Copiii lui Israel au făcut întocmai după poruncile pe cari le dăduse lui Moise Domnul, şi au împărţit ţara.
6 Fiii lui Iuda s-au apropiat de Iosua, la Ghilgal; şi Caleb, fiul lui Iefune, Chenizitul, i-a zis: ,,Ştii ce a spus Domnul lui Moise, omul lui Dumnezeu, cu privire la mine şi cu privire la tine, la Cades-Barnea.
7 Eram în vârstă de patruzeci de ani când m-a trimes Moise, robul Domnului, din Cades-Barnea, ca să iscodesc ţara, şi i-am adus ştiri aşa cum îmi spunea inima mea curată.
8 Fraţii mei cari se suiseră împreună cu mine au tăiat inima poporului, dar eu am urmat în totul calea Domnului, Dumnezeului meu.
9 Şi în ziua aceea Moise a jurat, şi a zis: ,,Ţara în care a călcat piciorul tău, va fi moştenirea ta pe vecie, pentru tine şi pentru copiii tăi, pentrucă ai urmat în totul voia Domnului, Dumnezeului meu``.
10 Acum iată că Domnul m-a ţinut în viaţă, cum a spus. Sânt patruzeci şi cinci de ani decând vorbea Domnul astfel lui Moise, când umbla Israel prin pustie; şi acum iată că azi sânt în vârstă de optzeci şi cinci de ani.
11 Şi astăzi, sânt tot aşa de tare ca în ziua când m-a trimes Moise; am tot atâta putere cât aveam atunci, fie pentru luptă, fie pentru ca să merg în fruntea voastră.
12 Dă-mi dar muntele acesta despre care a vorbit Domnul pe vremea aceea; căci ai auzit atunci că acolo sânt Anachimi, şi că sânt cetăţi mari şi întărite. Domnul va fi, poate, cu mine, şi-i voi izgoni, cum a spus Domnul``.
13 Iosua a binecuvântat pe Caleb, fiul lui Iefune, şi i-a dat ca moştenire Hebronul.
14 Astfel Caleb, fiul lui Iefune, Chenizitul, a avut de moştenire până în ziua de azi Hebronul, pentrucă urmase în totul calea Domnului, Dumnezeului lui Israel.
15 Hebronul se chema mai înainte Chiriat-Arba: Arba fusese omul cel mai mare dintre Anachimi. Şi ţara s-a odihnit de război.
{"verseMap":{"1":[{"id":96273,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>Eleazar<\/h3>\n<p>Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când unii leviți s-au răzvrătit, dorind un statut egal cu familia preoțească a lui Aaron (Num 16:36-40).<\/p>\n<p>Aaron a murit în pustie cu puțin timp înainte ca israeliții să intre în Țara Promisă. Lui nu i s-a îngăduit să intre, deoarece el și Moise se răzvrătiseră împotriva lui Dumnezeu lovind stânca de la Meriba (20:1-13). Înainte de moartea lui Aaron, el, Moise și Eleazar au urcat pe muntele Hor, unde Moise a luat veșmintele preoțești de pe Aaron și le-a pus pe fiul lui (20:22-29).<\/p>\n<p>După aceea, Eleazar a slujit ca mare-preot pentru tot restul vieții, perioadă care a inclus și vremea cuceririi Canaanului. Când a venit timpul împărțirii țării între seminții, Eleazar și Iosua au aruncat sorții sacri pentru a stabili unde urma să se așeze fiecare seminție (Ios 14:1-5). Când Eleazar a murit, i-a urmat fiul său Fineas, care se remarcase prin credincioșia sa față de legământ atunci când Israel se întorsese spre zeii Moabului (Num 25). Printre urmașii lui Eleazar s-au numărat Țadoc, preotul credincios care l-a înlocuit pe Abiatar (1 Regi 2:26-27, 35; vezi 1 Cron 6:3-8, 50-53), și Ezra, care a avut un rol esențial în reașezarea Iudeei după exil (vezi Ezra 7:1-5). În templul ideal descris de Ezechiel, numai urmașii lui Eleazar prin Țadoc aveau să primească îngăduința de a sluji (Ezec 44:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Ios 14:1<\/p>","content_en":"<h3>Eleazar<\/h3>\n<p>Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40).<\/p>\n<p>Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29).<\/p>\n<p>After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27, 35; see 1 Chr 6:3-8, 50-53), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Josh 14:1<\/p>","summary_ro":"Eleazar Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când ...","summary_en":"Eleazar Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123899,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>Eleazar<\/h3>\n<p>Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când unii leviți s-au răzvrătit, dorind un statut egal cu familia preoțească a lui Aaron (Num 16:36-40).<\/p>\n<p>Aaron a murit în pustie cu puțin timp înainte ca israeliții să intre în Țara Promisă. Lui nu i s-a îngăduit să intre, deoarece el și Moise se răzvrătiseră împotriva lui Dumnezeu lovind stânca de la Meriba (20:1-13). Înainte de moartea lui Aaron, el, Moise și Eleazar au urcat pe muntele Hor, unde Moise a luat veșmintele preoțești de pe Aaron și le-a pus pe fiul lui (20:22-29).<\/p>\n<p>După aceea, Eleazar a slujit ca mare-preot pentru tot restul vieții, perioadă care a inclus și vremea cuceririi Canaanului. Când a venit timpul împărțirii țării între seminții, Eleazar și Iosua au aruncat sorții sacri pentru a stabili unde urma să se așeze fiecare seminție (Ios 14:1-5). Când Eleazar a murit, i-a urmat fiul său Fineas, care se remarcase prin credincioșia sa față de legământ atunci când Israel se întorsese spre zeii Moabului (Num 25). Printre urmașii lui Eleazar s-au numărat Țadoc, preotul credincios care l-a înlocuit pe Abiatar (1 Regi 2:26-27, 35; vezi 1 Cron 6:3-8, 50-53), și Ezra, care a avut un rol esențial în reașezarea Iudeei după exil (vezi Ezra 7:1-5). În templul ideal descris de Ezechiel, numai urmașii lui Eleazar prin Țadoc aveau să primească îngăduința de a sluji (Ezec 44:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Ios 14:1<\/p>","content_en":"<h3>Eleazar<\/h3>\n<p>Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40).<\/p>\n<p>Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29).<\/p>\n<p>After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27, 35; see 1 Chr 6:3-8, 50-53), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Josh 14:1<\/p>","summary_ro":"Eleazar Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când ...","summary_en":"Eleazar Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134204,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>Eleazar<\/h3>\n<p>Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când unii leviți s-au răzvrătit, dorind un statut egal cu familia preoțească a lui Aaron (Num 16:36-40).<\/p>\n<p>Aaron a murit în pustie cu puțin timp înainte ca israeliții să intre în Țara Promisă. Lui nu i s-a îngăduit să intre, deoarece el și Moise se răzvrătiseră împotriva lui Dumnezeu lovind stânca de la Meriba (20:1-13). Înainte de moartea lui Aaron, el, Moise și Eleazar au urcat pe muntele Hor, unde Moise a luat veșmintele preoțești de pe Aaron și le-a pus pe fiul lui (20:22-29).<\/p>\n<p>După aceea, Eleazar a slujit ca mare-preot pentru tot restul vieții, perioadă care a inclus și vremea cuceririi Canaanului. Când a venit timpul împărțirii țării între seminții, Eleazar și Iosua au aruncat sorții sacri pentru a stabili unde urma să se așeze fiecare seminție (Ios 14:1-5). Când Eleazar a murit, i-a urmat fiul său Fineas, care se remarcase prin credincioșia sa față de legământ atunci când Israel se întorsese spre zeii Moabului (Num 25). Printre urmașii lui Eleazar s-au numărat Țadoc, preotul credincios care l-a înlocuit pe Abiatar (1 Regi 2:26-27, 35; vezi 1 Cron 6:3-8, 50-53), și Ezra, care a avut un rol esențial în reașezarea Iudeei după exil (vezi Ezra 7:1-5). În templul ideal descris de Ezechiel, numai urmașii lui Eleazar prin Țadoc aveau să primească îngăduința de a sluji (Ezec 44:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Ios 14:1<\/p>","content_en":"<h3>Eleazar<\/h3>\n<p>Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40).<\/p>\n<p>Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29).<\/p>\n<p>After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27, 35; see 1 Chr 6:3-8, 50-53), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Josh 14:1<\/p>","summary_ro":"Eleazar Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când ...","summary_en":"Eleazar Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179151,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>Eleazar<\/h3>\n<p>Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când unii leviți s-au răzvrătit, dorind un statut egal cu familia preoțească a lui Aaron (Num 16:36-40).<\/p>\n<p>Aaron a murit în pustie cu puțin timp înainte ca israeliții să intre în Țara Promisă. Lui nu i s-a îngăduit să intre, deoarece el și Moise se răzvrătiseră împotriva lui Dumnezeu lovind stânca de la Meriba (20:1-13). Înainte de moartea lui Aaron, el, Moise și Eleazar au urcat pe muntele Hor, unde Moise a luat veșmintele preoțești de pe Aaron și le-a pus pe fiul lui (20:22-29).<\/p>\n<p>După aceea, Eleazar a slujit ca mare-preot pentru tot restul vieții, perioadă care a inclus și vremea cuceririi Canaanului. Când a venit timpul împărțirii țării între seminții, Eleazar și Iosua au aruncat sorții sacri pentru a stabili unde urma să se așeze fiecare seminție (Ios 14:1-5). Când Eleazar a murit, i-a urmat fiul său Fineas, care se remarcase prin credincioșia sa față de legământ atunci când Israel se întorsese spre zeii Moabului (Num 25). Printre urmașii lui Eleazar s-au numărat Țadoc, preotul credincios care l-a înlocuit pe Abiatar (1 Regi 2:26-27, 35; vezi 1 Cron 6:3-8, 50-53), și Ezra, care a avut un rol esențial în reașezarea Iudeei după exil (vezi Ezra 7:1-5). În templul ideal descris de Ezechiel, numai urmașii lui Eleazar prin Țadoc aveau să primească îngăduința de a sluji (Ezec 44:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Ios 14:1<\/p>","content_en":"<h3>Eleazar<\/h3>\n<p>Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40).<\/p>\n<p>Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29).<\/p>\n<p>After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27, 35; see 1 Chr 6:3-8, 50-53), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Josh 14:1<\/p>","summary_ro":"Eleazar Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când ...","summary_en":"Eleazar Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189091,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>Eleazar<\/h3>\n<p>Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când unii leviți s-au răzvrătit, dorind un statut egal cu familia preoțească a lui Aaron (Num 16:36-40).<\/p>\n<p>Aaron a murit în pustie cu puțin timp înainte ca israeliții să intre în Țara Promisă. Lui nu i s-a îngăduit să intre, deoarece el și Moise se răzvrătiseră împotriva lui Dumnezeu lovind stânca de la Meriba (20:1-13). Înainte de moartea lui Aaron, el, Moise și Eleazar au urcat pe muntele Hor, unde Moise a luat veșmintele preoțești de pe Aaron și le-a pus pe fiul lui (20:22-29).<\/p>\n<p>După aceea, Eleazar a slujit ca mare-preot pentru tot restul vieții, perioadă care a inclus și vremea cuceririi Canaanului. Când a venit timpul împărțirii țării între seminții, Eleazar și Iosua au aruncat sorții sacri pentru a stabili unde urma să se așeze fiecare seminție (Ios 14:1-5). Când Eleazar a murit, i-a urmat fiul său Fineas, care se remarcase prin credincioșia sa față de legământ atunci când Israel se întorsese spre zeii Moabului (Num 25). Printre urmașii lui Eleazar s-au numărat Țadoc, preotul credincios care l-a înlocuit pe Abiatar (1 Regi 2:26-27, 35; vezi 1 Cron 6:3-8, 50-53), și Ezra, care a avut un rol esențial în reașezarea Iudeei după exil (vezi Ezra 7:1-5). În templul ideal descris de Ezechiel, numai urmașii lui Eleazar prin Țadoc aveau să primească îngăduința de a sluji (Ezec 44:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Ios 14:1<\/p>","content_en":"<h3>Eleazar<\/h3>\n<p>Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40).<\/p>\n<p>Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29).<\/p>\n<p>After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27, 35; see 1 Chr 6:3-8, 50-53), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Josh 14:1<\/p>","summary_ro":"Eleazar Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când ...","summary_en":"Eleazar Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234403,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>Eleazar<\/h3>\n<p>Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când unii leviți s-au răzvrătit, dorind un statut egal cu familia preoțească a lui Aaron (Num 16:36-40).<\/p>\n<p>Aaron a murit în pustie cu puțin timp înainte ca israeliții să intre în Țara Promisă. Lui nu i s-a îngăduit să intre, deoarece el și Moise se răzvrătiseră împotriva lui Dumnezeu lovind stânca de la Meriba (20:1-13). Înainte de moartea lui Aaron, el, Moise și Eleazar au urcat pe muntele Hor, unde Moise a luat veșmintele preoțești de pe Aaron și le-a pus pe fiul lui (20:22-29).<\/p>\n<p>După aceea, Eleazar a slujit ca mare-preot pentru tot restul vieții, perioadă care a inclus și vremea cuceririi Canaanului. Când a venit timpul împărțirii țării între seminții, Eleazar și Iosua au aruncat sorții sacri pentru a stabili unde urma să se așeze fiecare seminție (Ios 14:1-5). Când Eleazar a murit, i-a urmat fiul său Fineas, care se remarcase prin credincioșia sa față de legământ atunci când Israel se întorsese spre zeii Moabului (Num 25). Printre urmașii lui Eleazar s-au numărat Țadoc, preotul credincios care l-a înlocuit pe Abiatar (1 Regi 2:26-27, 35; vezi 1 Cron 6:3-8, 50-53), și Ezra, care a avut un rol esențial în reașezarea Iudeei după exil (vezi Ezra 7:1-5). În templul ideal descris de Ezechiel, numai urmașii lui Eleazar prin Țadoc aveau să primească îngăduința de a sluji (Ezec 44:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Ios 14:1<\/p>","content_en":"<h3>Eleazar<\/h3>\n<p>Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40).<\/p>\n<p>Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29).<\/p>\n<p>After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27, 35; see 1 Chr 6:3-8, 50-53), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Josh 14:1<\/p>","summary_ro":"Eleazar Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când ...","summary_en":"Eleazar Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244408,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>Eleazar<\/h3>\n<p>Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când unii leviți s-au răzvrătit, dorind un statut egal cu familia preoțească a lui Aaron (Num 16:36-40).<\/p>\n<p>Aaron a murit în pustie cu puțin timp înainte ca israeliții să intre în Țara Promisă. Lui nu i s-a îngăduit să intre, deoarece el și Moise se răzvrătiseră împotriva lui Dumnezeu lovind stânca de la Meriba (20:1-13). Înainte de moartea lui Aaron, el, Moise și Eleazar au urcat pe muntele Hor, unde Moise a luat veșmintele preoțești de pe Aaron și le-a pus pe fiul lui (20:22-29).<\/p>\n<p>După aceea, Eleazar a slujit ca mare-preot pentru tot restul vieții, perioadă care a inclus și vremea cuceririi Canaanului. Când a venit timpul împărțirii țării între seminții, Eleazar și Iosua au aruncat sorții sacri pentru a stabili unde urma să se așeze fiecare seminție (Ios 14:1-5). Când Eleazar a murit, i-a urmat fiul său Fineas, care se remarcase prin credincioșia sa față de legământ atunci când Israel se întorsese spre zeii Moabului (Num 25). Printre urmașii lui Eleazar s-au numărat Țadoc, preotul credincios care l-a înlocuit pe Abiatar (1 Regi 2:26-27, 35; vezi 1 Cron 6:3-8, 50-53), și Ezra, care a avut un rol esențial în reașezarea Iudeei după exil (vezi Ezra 7:1-5). În templul ideal descris de Ezechiel, numai urmașii lui Eleazar prin Țadoc aveau să primească îngăduința de a sluji (Ezec 44:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Ios 14:1<\/p>","content_en":"<h3>Eleazar<\/h3>\n<p>Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40).<\/p>\n<p>Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29).<\/p>\n<p>After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27, 35; see 1 Chr 6:3-8, 50-53), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:23-25; Lev 10:6-7; Num 3:1-4; 16:36-40; 20:22-26; 26:1-4; Josh 14:1<\/p>","summary_ro":"Eleazar Eleazar a fost al treilea fiu al lui Aaron, primul mare-preot (Exod 6:23). Cei doi frați mai mari ai lui Eleazar, Nadab și Abihu, L-au ofensat pe Dumnezeu aducând tămâie într-un alt mod decât cel poruncit de Dumnezeu (Lev 10:1-7). Din cauza neascultării lor, Dumnezeu i-a omorât. Fiind următorul fiu ca vârstă, Eleazar era acum cel care urma să-i succeadă tatălui său ca mare-preot. El a îndeplinit slujbe preoțești în timpul vieții tatălui său și i-a ajutat pe tatăl său și pe Moise când ...","summary_en":"Eleazar Eleazar was the third son of Aaron, the first high priest (Exod 6:23). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10363,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>ELEAZAR<\/h3>\n<li>1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4).<\/li>\n<p>Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:3-4). Eleazar was installed as high priest by Moses when Aaron died on Mt Hor (Nm 20:25-28; Dt 10:6). He was then considered Moses’ assistant (Nm 26:1-3, 63; 27:2, 21). Joshua was commissioned by Moses in the presence of Eleazar (27:18-23). In the conquest of Canaan, Joshua and Eleazar served together as leaders. It was Eleazar’s function as Joshua’s counselor to inquire of the Lord (v 21). He also had his share in the census taking at Shittim. He took part in the partitioning of Canaan, the east bank (34:17), and the west bank (Jos 14:1; 17:4; 19:51; 21:1).<\/p>\n<p>When Eleazar died, he was highly regarded and memorialized in the land of Ephraim (Jos 24:33); his son Phinehas followed him as high priest.<\/p>\n<p>In the oversight of the priests, 16 divisions were assigned to Eleazar’s descendants and eight to Ithamar’s (1 Chr 24). The ancestry of the prominent priests Zadok and Ezra is traced to Eleazar (1 Chr 6:3-15, 50-53; 24:3; Ezr 7:1-5). In King Solomon’s time the priests of Zadok replaced Abiathar, a descendant of Ithamar (1 Kgs 2:26-27, 35). The descendants of Eleazar would be the only ones permitted to minister in Ezekiel’s ideal temple (Ez 44:15).<\/p>\n<p><em>See also<\/em> Aaron.<\/p>\n<li>2. Abinadab’s son, charged with caring for the ark by the people of Kiriath-jearim, when it was brought from Beth-shemesh and placed in the “house of Abinadab on the hill” (1 Sm 7:1).<\/li>\n<li>3. Dodo’s son, one of the three mighty men whose exploits against the Philistines gained him great fame (2 Sm 23:9; 1 Chr 11:12).<\/li>\n<li>4. Merarite Levite, son of Mahli. Eleazar died without sons, so his daughters were married to their first cousins (1 Chr 23:21-22; 24:28).<\/li>\n<li>5. Priest descended from Phinehas. This Eleazar helped inventory the temple treasure on returning from the exile with Ezra (Ezr 8:33).<\/li>\n<li>6. Parosh’s son, listed with others who divorced their foreign wives in the reform under Ezra (Ezr 10:25).<\/li>\n<li>7. Priest in attendance at the dedication of the rebuilt walls of Jerusalem following the exile (Neh 12:42).<\/li>\n<li>8. Person in the lineage of Joseph, husband of Mary (Mt 1:15). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ELEAZAR<\/h3>\n<li>1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4).<\/li>\n<p>Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:3-4). Eleazar was installed as high priest by Moses when Aaron died on Mt Hor (Nm 20:25-28; Dt 10:6). He was then considered Moses’ assistant (Nm 26:1-3, 63; 27:2, 21). Joshua was commissioned by Moses in the presence of Eleazar (27:18-23). In the conquest of Canaan, Joshua and Eleazar served together as leaders. It was Eleazar’s function as Joshua’s counselor to inquire of the Lord (v 21). He also had his share in the census taking at Shittim. He took part in the partitioning of Canaan, the east bank (34:17), and the west bank (Jos 14:1; 17:4; 19:51; 21:1).<\/p>\n<p>When Eleazar died, he was highly regarded and memorialized in the land of Ephraim (Jos 24:33); his son Phinehas followed him as high priest.<\/p>\n<p>In the oversight of the priests, 16 divisions were assigned to Eleazar’s descendants and eight to Ithamar’s (1 Chr 24). The ancestry of the prominent priests Zadok and Ezra is traced to Eleazar (1 Chr 6:3-15, 50-53; 24:3; Ezr 7:1-5). In King Solomon’s time the priests of Zadok replaced Abiathar, a descendant of Ithamar (1 Kgs 2:26-27, 35). The descendants of Eleazar would be the only ones permitted to minister in Ezekiel’s ideal temple (Ez 44:15).<\/p>\n<p><em>See also<\/em> Aaron.<\/p>\n<li>2. Abinadab’s son, charged with caring for the ark by the people of Kiriath-jearim, when it was brought from Beth-shemesh and placed in the “house of Abinadab on the hill” (1 Sm 7:1).<\/li>\n<li>3. Dodo’s son, one of the three mighty men whose exploits against the Philistines gained him great fame (2 Sm 23:9; 1 Chr 11:12).<\/li>\n<li>4. Merarite Levite, son of Mahli. Eleazar died without sons, so his daughters were married to their first cousins (1 Chr 23:21-22; 24:28).<\/li>\n<li>5. Priest descended from Phinehas. This Eleazar helped inventory the temple treasure on returning from the exile with Ezra (Ezr 8:33).<\/li>\n<li>6. Parosh’s son, listed with others who divorced their foreign wives in the reform under Ezra (Ezr 10:25).<\/li>\n<li>7. Priest in attendance at the dedication of the rebuilt walls of Jerusalem following the exile (Neh 12:42).<\/li>\n<li>8. Person in the lineage of Joseph, husband of Mary (Mt 1:15). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ELEAZAR 1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4). Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:...","summary_en":"ELEAZAR 1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4). Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10746,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elon (Place)","title_en":"Elon (Place)","content_ro":"<h3>ELON (P<span>lace<\/span>)<\/h3>\n<p>Village near Timnah, the home of Samson’s first wife. Elon was included in the inheritance allotted to Dan’s tribe in Joshua’s distribution of the Promised Land (Jos 19:43; cf. 14:1-2). It is generally identified with Khirbet Wadi ’Alinm near ’Ain Shems.<\/p>","content_en":"<h3>ELON (P<span>lace<\/span>)<\/h3>\n<p>Village near Timnah, the home of Samson’s first wife. Elon was included in the inheritance allotted to Dan’s tribe in Joshua’s distribution of the Promised Land (Jos 19:43; cf. 14:1-2). It is generally identified with Khirbet Wadi ’Alinm near ’Ain Shems.<\/p>","summary_ro":"ELON (Place) Village near Timnah, the home of Samson’s first wife. Elon was included in the inheritance allotted to Dan’s tribe in Joshua’s distribution of the Promised Land (Jos 19:43; cf. 14:1-2). It is generally identified with Khirbet Wadi ’Alinm near ’Ain Shems.","summary_en":"ELON (Place) Village near Timnah, the home of Samson’s first wife. Elon was included in the inheritance allotted to Dan’s tribe in Joshua’s distribution of the Promised Land (Jos 19:43; cf. 14:1-2). It is generally identified with Khirbet Wadi ’Alinm near ’Ain Shems.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20814,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Joshua","title_en":"Book of Joshua","content_ro":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","content_en":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","summary_ro":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","summary_en":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","content_en":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","summary_ro":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","summary_en":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","content_en":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","summary_ro":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","summary_en":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","content_en":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","summary_ro":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","summary_en":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","content_en":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","summary_ro":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","summary_en":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143199,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","content_en":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","summary_ro":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","summary_en":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143201,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","content_en":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","summary_ro":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","summary_en":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","content_en":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","summary_ro":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","summary_en":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","content_en":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","summary_ro":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","summary_en":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198093,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","content_en":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","summary_ro":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","summary_en":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198095,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","content_en":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","summary_ro":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","summary_en":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","content_en":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","summary_ro":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","summary_en":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238896,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","content_en":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","summary_ro":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","summary_en":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","content_en":"<p><strong>14:1–19:51<\/strong> The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).<\/p>","summary_ro":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","summary_en":"14:1–19:51 The allotment of land to the tribes on the west side of the Jordan describes what God intended for each tribe to possess. • The narrator frames this section with the assignment of land to Caleb at the beginning (14:6-15) and to Joshua at the end (19:49-51). Only Caleb and Joshua had expressed faith in God that Israel could conquer the land (Num 13:30; 14:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:1","title_en":"Study Note: Iosua 14:1","content_ro":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","content_en":"<p><strong>14:1<\/strong> <em>Eleazar . . . Joshua . . . and the tribal leaders<\/em> supervised the distribution of the land to ensure that the process was honest and just.<\/p>","summary_ro":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","summary_en":"14:1 Eleazar . . . Joshua . . . and the tribal leaders supervised the distribution of the land to ensure that the process was honest and just.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":23537,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Casting of Lots","title_en":"Casting of Lots","content_ro":"<h3>LOTS, Casting of<\/h3>\n<p>Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost.<\/p>\n<p>In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had to go to war where only a percentage was required (Jgs 20:9; Neh 11:1); (4) the order of the priests and their duties (1 Chr 24:5-19; Neh 10:34); (5) the determination of an offender (Jos 7:14-18; cf. Prv 18:18).<\/p>\n<p>According to biblical usage, lots seem to have been used only when the decision was important and where wisdom or biblical injunctions did not give sufficient guidance. One of the advantages of the casting of lots was the impartiality of the choice. It was held that the Lord directed the lots (Prv 16:33). The method of casting lots is not specified or described and seems to have varied according to the need of the situation (cf. Lv 16:8; Nm 26:55-56; Jgs 20:9).<\/p>\n<p>The practice of casting lots was never condemned by God and on several occasions was sanctioned by him (Lv 16:8; Prv 18:18; Is 34:17). The principle behind the procedure is set forth in Proverbs 16:33, which affirms that the disposition or result of the lot is determined by God; therefore, the theory was that the lot pronounced the will of God.<\/p>\n<p>In the NT the soldiers cast lots over Jesus’ garments (Mt 27:35), and the disciples cast lots when they selected Matthias to the apostleship in place of Judas (Acts 1:26). After the outpouring of the Holy Spirit upon the church, the practice of casting lots ceased. Some scholars think that there was no further need for the practice to continue, as the Holy Spirit guided the church in its decisions.<\/p>\n<p><em>See also<\/em> Urim and Thummim.<\/p>","content_en":"<h3>LOTS, Casting of<\/h3>\n<p>Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost.<\/p>\n<p>In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had to go to war where only a percentage was required (Jgs 20:9; Neh 11:1); (4) the order of the priests and their duties (1 Chr 24:5-19; Neh 10:34); (5) the determination of an offender (Jos 7:14-18; cf. Prv 18:18).<\/p>\n<p>According to biblical usage, lots seem to have been used only when the decision was important and where wisdom or biblical injunctions did not give sufficient guidance. One of the advantages of the casting of lots was the impartiality of the choice. It was held that the Lord directed the lots (Prv 16:33). The method of casting lots is not specified or described and seems to have varied according to the need of the situation (cf. Lv 16:8; Nm 26:55-56; Jgs 20:9).<\/p>\n<p>The practice of casting lots was never condemned by God and on several occasions was sanctioned by him (Lv 16:8; Prv 18:18; Is 34:17). The principle behind the procedure is set forth in Proverbs 16:33, which affirms that the disposition or result of the lot is determined by God; therefore, the theory was that the lot pronounced the will of God.<\/p>\n<p>In the NT the soldiers cast lots over Jesus’ garments (Mt 27:35), and the disciples cast lots when they selected Matthias to the apostleship in place of Judas (Acts 1:26). After the outpouring of the Holy Spirit upon the church, the practice of casting lots ceased. Some scholars think that there was no further need for the practice to continue, as the Holy Spirit guided the church in its decisions.<\/p>\n<p><em>See also<\/em> Urim and Thummim.<\/p>","summary_ro":"LOTS, Casting of Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost. In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had...","summary_en":"LOTS, Casting of Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost. In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:2","title_en":"Study Note: Iosua 14:2","content_ro":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","content_en":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","summary_ro":"14:2 sacred lots: See study note on 7:16-18.","summary_en":"14:2 sacred lots: See study note on 7:16-18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:2","title_en":"Study Note: Iosua 14:2","content_ro":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","content_en":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","summary_ro":"14:2 sacred lots: See study note on 7:16-18.","summary_en":"14:2 sacred lots: See study note on 7:16-18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143203,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:2","title_en":"Study Note: Iosua 14:2","content_ro":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","content_en":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","summary_ro":"14:2 sacred lots: See study note on 7:16-18.","summary_en":"14:2 sacred lots: See study note on 7:16-18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:2","title_en":"Study Note: Iosua 14:2","content_ro":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","content_en":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","summary_ro":"14:2 sacred lots: See study note on 7:16-18.","summary_en":"14:2 sacred lots: See study note on 7:16-18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198097,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:2","title_en":"Study Note: Iosua 14:2","content_ro":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","content_en":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","summary_ro":"14:2 sacred lots: See study note on 7:16-18.","summary_en":"14:2 sacred lots: See study note on 7:16-18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238897,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:2","title_en":"Study Note: Iosua 14:2","content_ro":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","content_en":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","summary_ro":"14:2 sacred lots: See study note on 7:16-18.","summary_en":"14:2 sacred lots: See study note on 7:16-18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:2","title_en":"Study Note: Iosua 14:2","content_ro":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","content_en":"<p><strong>14:2<\/strong> <em>sacred lots:<\/em> See study note on 7:16-18.<\/p>","summary_ro":"14:2 sacred lots: See study note on 7:16-18.","summary_en":"14:2 sacred lots: See study note on 7:16-18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":20815,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Joshua","title_en":"Book of Joshua","content_ro":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","content_en":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","summary_ro":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","summary_en":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:4","title_en":"Study Note: Iosua 14:4","content_ro":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","summary_ro":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","summary_en":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:4","title_en":"Study Note: Iosua 14:4","content_ro":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","summary_ro":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","summary_en":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143205,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:4","title_en":"Study Note: Iosua 14:4","content_ro":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","summary_ro":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","summary_en":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:4","title_en":"Study Note: Iosua 14:4","content_ro":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","summary_ro":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","summary_en":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:4","title_en":"Study Note: Iosua 14:4","content_ro":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","summary_ro":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","summary_en":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238898,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:4","title_en":"Study Note: Iosua 14:4","content_ro":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","summary_ro":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","summary_en":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:4","title_en":"Study Note: Iosua 14:4","content_ro":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>Joseph<\/em>, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons <em>Manasseh and Ephraim<\/em> (see study note on Gen 48:5-7). Because <em>the Levites<\/em> did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.<\/p>","summary_ro":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","summary_en":"14:4 Joseph, the elder son of Jacob’s favorite wife Rachel, received a double portion of land through his sons Manasseh and Ephraim (see study note on Gen 48:5-7). Because the Levites did not receive a separate tribal territory (Josh 13:14), the total number of tribes with land remained at twelve.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":96364,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>Caleb<\/h3>\n<p>Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt.<\/p>\n<p>Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece au confirmat frumusețea țării, dar zece dintre iscoade s-au concentrat asupra locuitorilor ei înspăimântători (Num 13:31-33). Numai Iosua și Caleb au crezut că Dumnezeu îi va face pe israeliți în stare să-i cucerească pe canaaniți (Num 14:6-9), sfătuind poporul să ia țara imediat în stăpânire (Num 13:30). Deși poporul voia să-i ucidă cu pietre atât pe Caleb, cât și pe Iosua (Num 14:10), Dumnezeu i-a ocrotit și a pedepsit poporul (Num 14:11-38). În cele din urmă, Dumnezeu i-a răsplătit pe Caleb și pe Iosua pentru credincioșia lor: dintre toți adulții care au ieșit din Egipt, ei au fost singurii care au intrat în Țara Promisă.<\/p>\n<p>După mulți ani petrecuți în pustie și după multe lupte, Caleb și-a primit moștenirea personală în țară (Ios 14:6-15). Credința lui Caleb nu s-a diminuat în cei patruzeci și cinci de ani care trecuseră; mărturia lui îi dezvăluie caracterul și credința neclintită în Dumnezeu. Deși Caleb avea optzeci și cinci de ani, era încă puternic și capabil să lupte. Caleb a dobândit Hebronul, care avea să devină teritoriul lui, alungându-i pe uriașii anachiți care îi înspăimântaseră pe iscoadele de mai înainte (Ios 15:13-14; vezi Num 13:28, 33). Cetatea lui Caleb, Hebron, aflată la aproximativ douăzeci de mile sud de Ierusalim (nu departe de teritoriul chenizit), a devenit mai târziu o cetate levitică de scăpare (Ios 21:13; 1 Cron 6:54-57).<\/p>\n<p>Caleb a privit dincolo de obstacole serioase, spre promisiunea de nezdruncinat a lui Dumnezeu că Israel va lua în stăpânire Canaanul. Cu o vigoare neștirbită, el a rămas gata să cucerească teritoriul pe care Iosua i-l atribuise. Încrederea fermă a lui Caleb în vrednicia de crezare a promisiunilor lui Dumnezeu i-a adus un loc de cinste între cei credincioși. Chiar și când era depășit numeric de dușmani, Caleb s-a încrezut în Dumnezeu, iar Dumnezeu l-a răsplătit din belșug.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Ios 14:6-15; 15:13-19; Jud 1:11-15, 20; 1 Cron 4:15<\/p>","content_en":"<h3>Caleb<\/h3>\n<p>Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt.<\/p>\n<p>Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the land’s fearsome inhabitants (Num 13:31-33). Only Joshua and Caleb believed that God would enable Israel to conquer the Canaanites (Num 14:6-9), advising that the Israelites immediately take the land (Num 13:30). Although the people wanted to stone both Caleb and Joshua (Num 14:10), God protected them and punished the people (Num 14:11-38). God ultimately rewarded Caleb and Joshua for their faithfulness: Among all the adults who left Egypt, they were the only ones to enter the Promised Land.<\/p>\n<p>After many years in the wilderness, and after fighting many battles, Caleb received his personal inheritance in the land (Josh 14:6-15). Caleb’s faith did not diminish in the intervening forty-five years; his testimony reveals his character and rock-solid faith in God. Although Caleb was eighty-five years old, he was still strong and able to fight. Caleb acquired Hebron, which would become his land, by driving out the giant Anakites who had terrified the earlier scouts (Josh 15:13-14; see Num 13:28, 33). Caleb’s city of Hebron, about twenty miles south of Jerusalem (not far from Kenizzite territory), later became a Levitical city of refuge (Josh 21:13; 1 Chr 6:54-57).<\/p>\n<p>Caleb looked beyond serious obstacles to God’s unbreakable promise that Israel would occupy Canaan. With unabated vigor, he stood ready to conquer the territory Joshua assigned him. Caleb’s staunch confidence in the reliability of God’s promises earned him an honored place among the faithful. Even when outnumbered by enemies, Caleb trusted God, and God richly rewarded him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6-15; 15:13-19; Judg 1:11-15, 20; 1 Chr 4:15<\/p>","summary_ro":"Caleb Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt. Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece a...","summary_en":"Caleb Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt. Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123990,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>Caleb<\/h3>\n<p>Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt.<\/p>\n<p>Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece au confirmat frumusețea țării, dar zece dintre iscoade s-au concentrat asupra locuitorilor ei înspăimântători (Num 13:31-33). Numai Iosua și Caleb au crezut că Dumnezeu îi va face pe israeliți în stare să-i cucerească pe canaaniți (Num 14:6-9), sfătuind poporul să ia țara imediat în stăpânire (Num 13:30). Deși poporul voia să-i ucidă cu pietre atât pe Caleb, cât și pe Iosua (Num 14:10), Dumnezeu i-a ocrotit și a pedepsit poporul (Num 14:11-38). În cele din urmă, Dumnezeu i-a răsplătit pe Caleb și pe Iosua pentru credincioșia lor: dintre toți adulții care au ieșit din Egipt, ei au fost singurii care au intrat în Țara Promisă.<\/p>\n<p>După mulți ani petrecuți în pustie și după multe lupte, Caleb și-a primit moștenirea personală în țară (Ios 14:6-15). Credința lui Caleb nu s-a diminuat în cei patruzeci și cinci de ani care trecuseră; mărturia lui îi dezvăluie caracterul și credința neclintită în Dumnezeu. Deși Caleb avea optzeci și cinci de ani, era încă puternic și capabil să lupte. Caleb a dobândit Hebronul, care avea să devină teritoriul lui, alungându-i pe uriașii anachiți care îi înspăimântaseră pe iscoadele de mai înainte (Ios 15:13-14; vezi Num 13:28, 33). Cetatea lui Caleb, Hebron, aflată la aproximativ douăzeci de mile sud de Ierusalim (nu departe de teritoriul chenizit), a devenit mai târziu o cetate levitică de scăpare (Ios 21:13; 1 Cron 6:54-57).<\/p>\n<p>Caleb a privit dincolo de obstacole serioase, spre promisiunea de nezdruncinat a lui Dumnezeu că Israel va lua în stăpânire Canaanul. Cu o vigoare neștirbită, el a rămas gata să cucerească teritoriul pe care Iosua i-l atribuise. Încrederea fermă a lui Caleb în vrednicia de crezare a promisiunilor lui Dumnezeu i-a adus un loc de cinste între cei credincioși. Chiar și când era depășit numeric de dușmani, Caleb s-a încrezut în Dumnezeu, iar Dumnezeu l-a răsplătit din belșug.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Ios 14:6-15; 15:13-19; Jud 1:11-15, 20; 1 Cron 4:15<\/p>","content_en":"<h3>Caleb<\/h3>\n<p>Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt.<\/p>\n<p>Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the land’s fearsome inhabitants (Num 13:31-33). Only Joshua and Caleb believed that God would enable Israel to conquer the Canaanites (Num 14:6-9), advising that the Israelites immediately take the land (Num 13:30). Although the people wanted to stone both Caleb and Joshua (Num 14:10), God protected them and punished the people (Num 14:11-38). God ultimately rewarded Caleb and Joshua for their faithfulness: Among all the adults who left Egypt, they were the only ones to enter the Promised Land.<\/p>\n<p>After many years in the wilderness, and after fighting many battles, Caleb received his personal inheritance in the land (Josh 14:6-15). Caleb’s faith did not diminish in the intervening forty-five years; his testimony reveals his character and rock-solid faith in God. Although Caleb was eighty-five years old, he was still strong and able to fight. Caleb acquired Hebron, which would become his land, by driving out the giant Anakites who had terrified the earlier scouts (Josh 15:13-14; see Num 13:28, 33). Caleb’s city of Hebron, about twenty miles south of Jerusalem (not far from Kenizzite territory), later became a Levitical city of refuge (Josh 21:13; 1 Chr 6:54-57).<\/p>\n<p>Caleb looked beyond serious obstacles to God’s unbreakable promise that Israel would occupy Canaan. With unabated vigor, he stood ready to conquer the territory Joshua assigned him. Caleb’s staunch confidence in the reliability of God’s promises earned him an honored place among the faithful. Even when outnumbered by enemies, Caleb trusted God, and God richly rewarded him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6-15; 15:13-19; Judg 1:11-15, 20; 1 Chr 4:15<\/p>","summary_ro":"Caleb Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt. Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece a...","summary_en":"Caleb Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt. Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134386,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>Caleb<\/h3>\n<p>Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt.<\/p>\n<p>Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece au confirmat frumusețea țării, dar zece dintre iscoade s-au concentrat asupra locuitorilor ei înspăimântători (Num 13:31-33). Numai Iosua și Caleb au crezut că Dumnezeu îi va face pe israeliți în stare să-i cucerească pe canaaniți (Num 14:6-9), sfătuind poporul să ia țara imediat în stăpânire (Num 13:30). Deși poporul voia să-i ucidă cu pietre atât pe Caleb, cât și pe Iosua (Num 14:10), Dumnezeu i-a ocrotit și a pedepsit poporul (Num 14:11-38). În cele din urmă, Dumnezeu i-a răsplătit pe Caleb și pe Iosua pentru credincioșia lor: dintre toți adulții care au ieșit din Egipt, ei au fost singurii care au intrat în Țara Promisă.<\/p>\n<p>După mulți ani petrecuți în pustie și după multe lupte, Caleb și-a primit moștenirea personală în țară (Ios 14:6-15). Credința lui Caleb nu s-a diminuat în cei patruzeci și cinci de ani care trecuseră; mărturia lui îi dezvăluie caracterul și credința neclintită în Dumnezeu. Deși Caleb avea optzeci și cinci de ani, era încă puternic și capabil să lupte. Caleb a dobândit Hebronul, care avea să devină teritoriul lui, alungându-i pe uriașii anachiți care îi înspăimântaseră pe iscoadele de mai înainte (Ios 15:13-14; vezi Num 13:28, 33). Cetatea lui Caleb, Hebron, aflată la aproximativ douăzeci de mile sud de Ierusalim (nu departe de teritoriul chenizit), a devenit mai târziu o cetate levitică de scăpare (Ios 21:13; 1 Cron 6:54-57).<\/p>\n<p>Caleb a privit dincolo de obstacole serioase, spre promisiunea de nezdruncinat a lui Dumnezeu că Israel va lua în stăpânire Canaanul. Cu o vigoare neștirbită, el a rămas gata să cucerească teritoriul pe care Iosua i-l atribuise. Încrederea fermă a lui Caleb în vrednicia de crezare a promisiunilor lui Dumnezeu i-a adus un loc de cinste între cei credincioși. Chiar și când era depășit numeric de dușmani, Caleb s-a încrezut în Dumnezeu, iar Dumnezeu l-a răsplătit din belșug.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Ios 14:6-15; 15:13-19; Jud 1:11-15, 20; 1 Cron 4:15<\/p>","content_en":"<h3>Caleb<\/h3>\n<p>Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt.<\/p>\n<p>Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the land’s fearsome inhabitants (Num 13:31-33). Only Joshua and Caleb believed that God would enable Israel to conquer the Canaanites (Num 14:6-9), advising that the Israelites immediately take the land (Num 13:30). Although the people wanted to stone both Caleb and Joshua (Num 14:10), God protected them and punished the people (Num 14:11-38). God ultimately rewarded Caleb and Joshua for their faithfulness: Among all the adults who left Egypt, they were the only ones to enter the Promised Land.<\/p>\n<p>After many years in the wilderness, and after fighting many battles, Caleb received his personal inheritance in the land (Josh 14:6-15). Caleb’s faith did not diminish in the intervening forty-five years; his testimony reveals his character and rock-solid faith in God. Although Caleb was eighty-five years old, he was still strong and able to fight. Caleb acquired Hebron, which would become his land, by driving out the giant Anakites who had terrified the earlier scouts (Josh 15:13-14; see Num 13:28, 33). Caleb’s city of Hebron, about twenty miles south of Jerusalem (not far from Kenizzite territory), later became a Levitical city of refuge (Josh 21:13; 1 Chr 6:54-57).<\/p>\n<p>Caleb looked beyond serious obstacles to God’s unbreakable promise that Israel would occupy Canaan. With unabated vigor, he stood ready to conquer the territory Joshua assigned him. Caleb’s staunch confidence in the reliability of God’s promises earned him an honored place among the faithful. Even when outnumbered by enemies, Caleb trusted God, and God richly rewarded him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6-15; 15:13-19; Judg 1:11-15, 20; 1 Chr 4:15<\/p>","summary_ro":"Caleb Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt. Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece a...","summary_en":"Caleb Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt. Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179242,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>Caleb<\/h3>\n<p>Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt.<\/p>\n<p>Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece au confirmat frumusețea țării, dar zece dintre iscoade s-au concentrat asupra locuitorilor ei înspăimântători (Num 13:31-33). Numai Iosua și Caleb au crezut că Dumnezeu îi va face pe israeliți în stare să-i cucerească pe canaaniți (Num 14:6-9), sfătuind poporul să ia țara imediat în stăpânire (Num 13:30). Deși poporul voia să-i ucidă cu pietre atât pe Caleb, cât și pe Iosua (Num 14:10), Dumnezeu i-a ocrotit și a pedepsit poporul (Num 14:11-38). În cele din urmă, Dumnezeu i-a răsplătit pe Caleb și pe Iosua pentru credincioșia lor: dintre toți adulții care au ieșit din Egipt, ei au fost singurii care au intrat în Țara Promisă.<\/p>\n<p>După mulți ani petrecuți în pustie și după multe lupte, Caleb și-a primit moștenirea personală în țară (Ios 14:6-15). Credința lui Caleb nu s-a diminuat în cei patruzeci și cinci de ani care trecuseră; mărturia lui îi dezvăluie caracterul și credința neclintită în Dumnezeu. Deși Caleb avea optzeci și cinci de ani, era încă puternic și capabil să lupte. Caleb a dobândit Hebronul, care avea să devină teritoriul lui, alungându-i pe uriașii anachiți care îi înspăimântaseră pe iscoadele de mai înainte (Ios 15:13-14; vezi Num 13:28, 33). Cetatea lui Caleb, Hebron, aflată la aproximativ douăzeci de mile sud de Ierusalim (nu departe de teritoriul chenizit), a devenit mai târziu o cetate levitică de scăpare (Ios 21:13; 1 Cron 6:54-57).<\/p>\n<p>Caleb a privit dincolo de obstacole serioase, spre promisiunea de nezdruncinat a lui Dumnezeu că Israel va lua în stăpânire Canaanul. Cu o vigoare neștirbită, el a rămas gata să cucerească teritoriul pe care Iosua i-l atribuise. Încrederea fermă a lui Caleb în vrednicia de crezare a promisiunilor lui Dumnezeu i-a adus un loc de cinste între cei credincioși. Chiar și când era depășit numeric de dușmani, Caleb s-a încrezut în Dumnezeu, iar Dumnezeu l-a răsplătit din belșug.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Ios 14:6-15; 15:13-19; Jud 1:11-15, 20; 1 Cron 4:15<\/p>","content_en":"<h3>Caleb<\/h3>\n<p>Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt.<\/p>\n<p>Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the land’s fearsome inhabitants (Num 13:31-33). Only Joshua and Caleb believed that God would enable Israel to conquer the Canaanites (Num 14:6-9), advising that the Israelites immediately take the land (Num 13:30). Although the people wanted to stone both Caleb and Joshua (Num 14:10), God protected them and punished the people (Num 14:11-38). God ultimately rewarded Caleb and Joshua for their faithfulness: Among all the adults who left Egypt, they were the only ones to enter the Promised Land.<\/p>\n<p>After many years in the wilderness, and after fighting many battles, Caleb received his personal inheritance in the land (Josh 14:6-15). Caleb’s faith did not diminish in the intervening forty-five years; his testimony reveals his character and rock-solid faith in God. Although Caleb was eighty-five years old, he was still strong and able to fight. Caleb acquired Hebron, which would become his land, by driving out the giant Anakites who had terrified the earlier scouts (Josh 15:13-14; see Num 13:28, 33). Caleb’s city of Hebron, about twenty miles south of Jerusalem (not far from Kenizzite territory), later became a Levitical city of refuge (Josh 21:13; 1 Chr 6:54-57).<\/p>\n<p>Caleb looked beyond serious obstacles to God’s unbreakable promise that Israel would occupy Canaan. With unabated vigor, he stood ready to conquer the territory Joshua assigned him. Caleb’s staunch confidence in the reliability of God’s promises earned him an honored place among the faithful. Even when outnumbered by enemies, Caleb trusted God, and God richly rewarded him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6-15; 15:13-19; Judg 1:11-15, 20; 1 Chr 4:15<\/p>","summary_ro":"Caleb Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt. Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece a...","summary_en":"Caleb Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt. Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189273,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>Caleb<\/h3>\n<p>Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt.<\/p>\n<p>Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece au confirmat frumusețea țării, dar zece dintre iscoade s-au concentrat asupra locuitorilor ei înspăimântători (Num 13:31-33). Numai Iosua și Caleb au crezut că Dumnezeu îi va face pe israeliți în stare să-i cucerească pe canaaniți (Num 14:6-9), sfătuind poporul să ia țara imediat în stăpânire (Num 13:30). Deși poporul voia să-i ucidă cu pietre atât pe Caleb, cât și pe Iosua (Num 14:10), Dumnezeu i-a ocrotit și a pedepsit poporul (Num 14:11-38). În cele din urmă, Dumnezeu i-a răsplătit pe Caleb și pe Iosua pentru credincioșia lor: dintre toți adulții care au ieșit din Egipt, ei au fost singurii care au intrat în Țara Promisă.<\/p>\n<p>După mulți ani petrecuți în pustie și după multe lupte, Caleb și-a primit moștenirea personală în țară (Ios 14:6-15). Credința lui Caleb nu s-a diminuat în cei patruzeci și cinci de ani care trecuseră; mărturia lui îi dezvăluie caracterul și credința neclintită în Dumnezeu. Deși Caleb avea optzeci și cinci de ani, era încă puternic și capabil să lupte. Caleb a dobândit Hebronul, care avea să devină teritoriul lui, alungându-i pe uriașii anachiți care îi înspăimântaseră pe iscoadele de mai înainte (Ios 15:13-14; vezi Num 13:28, 33). Cetatea lui Caleb, Hebron, aflată la aproximativ douăzeci de mile sud de Ierusalim (nu departe de teritoriul chenizit), a devenit mai târziu o cetate levitică de scăpare (Ios 21:13; 1 Cron 6:54-57).<\/p>\n<p>Caleb a privit dincolo de obstacole serioase, spre promisiunea de nezdruncinat a lui Dumnezeu că Israel va lua în stăpânire Canaanul. Cu o vigoare neștirbită, el a rămas gata să cucerească teritoriul pe care Iosua i-l atribuise. Încrederea fermă a lui Caleb în vrednicia de crezare a promisiunilor lui Dumnezeu i-a adus un loc de cinste între cei credincioși. Chiar și când era depășit numeric de dușmani, Caleb s-a încrezut în Dumnezeu, iar Dumnezeu l-a răsplătit din belșug.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Ios 14:6-15; 15:13-19; Jud 1:11-15, 20; 1 Cron 4:15<\/p>","content_en":"<h3>Caleb<\/h3>\n<p>Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt.<\/p>\n<p>Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the land’s fearsome inhabitants (Num 13:31-33). Only Joshua and Caleb believed that God would enable Israel to conquer the Canaanites (Num 14:6-9), advising that the Israelites immediately take the land (Num 13:30). Although the people wanted to stone both Caleb and Joshua (Num 14:10), God protected them and punished the people (Num 14:11-38). God ultimately rewarded Caleb and Joshua for their faithfulness: Among all the adults who left Egypt, they were the only ones to enter the Promised Land.<\/p>\n<p>After many years in the wilderness, and after fighting many battles, Caleb received his personal inheritance in the land (Josh 14:6-15). Caleb’s faith did not diminish in the intervening forty-five years; his testimony reveals his character and rock-solid faith in God. Although Caleb was eighty-five years old, he was still strong and able to fight. Caleb acquired Hebron, which would become his land, by driving out the giant Anakites who had terrified the earlier scouts (Josh 15:13-14; see Num 13:28, 33). Caleb’s city of Hebron, about twenty miles south of Jerusalem (not far from Kenizzite territory), later became a Levitical city of refuge (Josh 21:13; 1 Chr 6:54-57).<\/p>\n<p>Caleb looked beyond serious obstacles to God’s unbreakable promise that Israel would occupy Canaan. With unabated vigor, he stood ready to conquer the territory Joshua assigned him. Caleb’s staunch confidence in the reliability of God’s promises earned him an honored place among the faithful. Even when outnumbered by enemies, Caleb trusted God, and God richly rewarded him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6-15; 15:13-19; Judg 1:11-15, 20; 1 Chr 4:15<\/p>","summary_ro":"Caleb Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt. Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece a...","summary_en":"Caleb Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt. Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234494,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>Caleb<\/h3>\n<p>Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt.<\/p>\n<p>Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece au confirmat frumusețea țării, dar zece dintre iscoade s-au concentrat asupra locuitorilor ei înspăimântători (Num 13:31-33). Numai Iosua și Caleb au crezut că Dumnezeu îi va face pe israeliți în stare să-i cucerească pe canaaniți (Num 14:6-9), sfătuind poporul să ia țara imediat în stăpânire (Num 13:30). Deși poporul voia să-i ucidă cu pietre atât pe Caleb, cât și pe Iosua (Num 14:10), Dumnezeu i-a ocrotit și a pedepsit poporul (Num 14:11-38). În cele din urmă, Dumnezeu i-a răsplătit pe Caleb și pe Iosua pentru credincioșia lor: dintre toți adulții care au ieșit din Egipt, ei au fost singurii care au intrat în Țara Promisă.<\/p>\n<p>După mulți ani petrecuți în pustie și după multe lupte, Caleb și-a primit moștenirea personală în țară (Ios 14:6-15). Credința lui Caleb nu s-a diminuat în cei patruzeci și cinci de ani care trecuseră; mărturia lui îi dezvăluie caracterul și credința neclintită în Dumnezeu. Deși Caleb avea optzeci și cinci de ani, era încă puternic și capabil să lupte. Caleb a dobândit Hebronul, care avea să devină teritoriul lui, alungându-i pe uriașii anachiți care îi înspăimântaseră pe iscoadele de mai înainte (Ios 15:13-14; vezi Num 13:28, 33). Cetatea lui Caleb, Hebron, aflată la aproximativ douăzeci de mile sud de Ierusalim (nu departe de teritoriul chenizit), a devenit mai târziu o cetate levitică de scăpare (Ios 21:13; 1 Cron 6:54-57).<\/p>\n<p>Caleb a privit dincolo de obstacole serioase, spre promisiunea de nezdruncinat a lui Dumnezeu că Israel va lua în stăpânire Canaanul. Cu o vigoare neștirbită, el a rămas gata să cucerească teritoriul pe care Iosua i-l atribuise. Încrederea fermă a lui Caleb în vrednicia de crezare a promisiunilor lui Dumnezeu i-a adus un loc de cinste între cei credincioși. Chiar și când era depășit numeric de dușmani, Caleb s-a încrezut în Dumnezeu, iar Dumnezeu l-a răsplătit din belșug.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Ios 14:6-15; 15:13-19; Jud 1:11-15, 20; 1 Cron 4:15<\/p>","content_en":"<h3>Caleb<\/h3>\n<p>Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt.<\/p>\n<p>Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the land’s fearsome inhabitants (Num 13:31-33). Only Joshua and Caleb believed that God would enable Israel to conquer the Canaanites (Num 14:6-9), advising that the Israelites immediately take the land (Num 13:30). Although the people wanted to stone both Caleb and Joshua (Num 14:10), God protected them and punished the people (Num 14:11-38). God ultimately rewarded Caleb and Joshua for their faithfulness: Among all the adults who left Egypt, they were the only ones to enter the Promised Land.<\/p>\n<p>After many years in the wilderness, and after fighting many battles, Caleb received his personal inheritance in the land (Josh 14:6-15). Caleb’s faith did not diminish in the intervening forty-five years; his testimony reveals his character and rock-solid faith in God. Although Caleb was eighty-five years old, he was still strong and able to fight. Caleb acquired Hebron, which would become his land, by driving out the giant Anakites who had terrified the earlier scouts (Josh 15:13-14; see Num 13:28, 33). Caleb’s city of Hebron, about twenty miles south of Jerusalem (not far from Kenizzite territory), later became a Levitical city of refuge (Josh 21:13; 1 Chr 6:54-57).<\/p>\n<p>Caleb looked beyond serious obstacles to God’s unbreakable promise that Israel would occupy Canaan. With unabated vigor, he stood ready to conquer the territory Joshua assigned him. Caleb’s staunch confidence in the reliability of God’s promises earned him an honored place among the faithful. Even when outnumbered by enemies, Caleb trusted God, and God richly rewarded him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6-15; 15:13-19; Judg 1:11-15, 20; 1 Chr 4:15<\/p>","summary_ro":"Caleb Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt. Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece a...","summary_en":"Caleb Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt. Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244590,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>Caleb<\/h3>\n<p>Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt.<\/p>\n<p>Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece au confirmat frumusețea țării, dar zece dintre iscoade s-au concentrat asupra locuitorilor ei înspăimântători (Num 13:31-33). Numai Iosua și Caleb au crezut că Dumnezeu îi va face pe israeliți în stare să-i cucerească pe canaaniți (Num 14:6-9), sfătuind poporul să ia țara imediat în stăpânire (Num 13:30). Deși poporul voia să-i ucidă cu pietre atât pe Caleb, cât și pe Iosua (Num 14:10), Dumnezeu i-a ocrotit și a pedepsit poporul (Num 14:11-38). În cele din urmă, Dumnezeu i-a răsplătit pe Caleb și pe Iosua pentru credincioșia lor: dintre toți adulții care au ieșit din Egipt, ei au fost singurii care au intrat în Țara Promisă.<\/p>\n<p>După mulți ani petrecuți în pustie și după multe lupte, Caleb și-a primit moștenirea personală în țară (Ios 14:6-15). Credința lui Caleb nu s-a diminuat în cei patruzeci și cinci de ani care trecuseră; mărturia lui îi dezvăluie caracterul și credința neclintită în Dumnezeu. Deși Caleb avea optzeci și cinci de ani, era încă puternic și capabil să lupte. Caleb a dobândit Hebronul, care avea să devină teritoriul lui, alungându-i pe uriașii anachiți care îi înspăimântaseră pe iscoadele de mai înainte (Ios 15:13-14; vezi Num 13:28, 33). Cetatea lui Caleb, Hebron, aflată la aproximativ douăzeci de mile sud de Ierusalim (nu departe de teritoriul chenizit), a devenit mai târziu o cetate levitică de scăpare (Ios 21:13; 1 Cron 6:54-57).<\/p>\n<p>Caleb a privit dincolo de obstacole serioase, spre promisiunea de nezdruncinat a lui Dumnezeu că Israel va lua în stăpânire Canaanul. Cu o vigoare neștirbită, el a rămas gata să cucerească teritoriul pe care Iosua i-l atribuise. Încrederea fermă a lui Caleb în vrednicia de crezare a promisiunilor lui Dumnezeu i-a adus un loc de cinste între cei credincioși. Chiar și când era depășit numeric de dușmani, Caleb s-a încrezut în Dumnezeu, iar Dumnezeu l-a răsplătit din belșug.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Ios 14:6-15; 15:13-19; Jud 1:11-15, 20; 1 Cron 4:15<\/p>","content_en":"<h3>Caleb<\/h3>\n<p>Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt.<\/p>\n<p>Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the land’s fearsome inhabitants (Num 13:31-33). Only Joshua and Caleb believed that God would enable Israel to conquer the Canaanites (Num 14:6-9), advising that the Israelites immediately take the land (Num 13:30). Although the people wanted to stone both Caleb and Joshua (Num 14:10), God protected them and punished the people (Num 14:11-38). God ultimately rewarded Caleb and Joshua for their faithfulness: Among all the adults who left Egypt, they were the only ones to enter the Promised Land.<\/p>\n<p>After many years in the wilderness, and after fighting many battles, Caleb received his personal inheritance in the land (Josh 14:6-15). Caleb’s faith did not diminish in the intervening forty-five years; his testimony reveals his character and rock-solid faith in God. Although Caleb was eighty-five years old, he was still strong and able to fight. Caleb acquired Hebron, which would become his land, by driving out the giant Anakites who had terrified the earlier scouts (Josh 15:13-14; see Num 13:28, 33). Caleb’s city of Hebron, about twenty miles south of Jerusalem (not far from Kenizzite territory), later became a Levitical city of refuge (Josh 21:13; 1 Chr 6:54-57).<\/p>\n<p>Caleb looked beyond serious obstacles to God’s unbreakable promise that Israel would occupy Canaan. With unabated vigor, he stood ready to conquer the territory Joshua assigned him. Caleb’s staunch confidence in the reliability of God’s promises earned him an honored place among the faithful. Even when outnumbered by enemies, Caleb trusted God, and God richly rewarded him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 13:1–14:38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6-15; 15:13-19; Judg 1:11-15, 20; 1 Chr 4:15<\/p>","summary_ro":"Caleb Caleb rămâne un exemplu inspirator de credință în Dumnezeu. El a fost fiul lui Iefune, chenizitul (Ios 14:6; Num 32:12). Cheniziții locuiau în Neghev, regiunea deșertică din sudul Canaanului (vezi Gen 15:18-21). Se pare că Iefune s-a înrudit prin căsătorie cu seminția lui Iuda cu o generație înainte ca Israel să iasă din Egipt. Caleb apare pentru prima dată ca unul dintre cei doisprezece iscoade pe care Moise i-a trimis să cerceteze țara Canaanului. La întoarcere, toți cei doisprezece a...","summary_en":"Caleb Caleb stands as an inspiring example of faith in God. He was the son of Jephunneh the Kenizzite (Josh 14:6; Num 32:12). The Kenizzites lived in the Negev, the southern desert region of Canaan (see Gen 15:18-21). Jephunneh apparently married into the tribe of Judah a generation before Israel left Egypt. Caleb first appears as one of twelve spies Moses sent to scout out the land of Canaan. Upon returning, all twelve confirmed the land’s magnificence, but ten of the scouts focused on the l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5954,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>CALEB<\/h3>\n<li>1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35).<\/li>\n<p>When Israel under Joshua’s leadership finally occupied Canaan, Caleb, at age 85 (Jos 14:6-7, 10), was assigned Hebron, which he conquered by overcoming its Anakim inhabitants (vv 13-14). Caleb offered his daughter Achsah to whomever would overthrow nearby Debir (Kiriath-sepher). Othniel, Kenaz’s son and Achsah’s cousin, was able to claim her as his wife by conquering the town (15:16-17).<\/p>\n<p>Hebron later became a Levitical city of refuge (Jos 21:13; 1 Chr 6:55-57). In some portion of Caleb’s territory David spent time as an outlaw and met his future wife Abigail, then the wife of Nabal, a Calebite (1 Sm 25:3). Here also his wives were captured by Amalekite marauders who had raided southern Judah and “the Negev of Caleb” (1 Sm 30:14).<\/p>\n<li>2. Hezron’s son and brother of Jerahmeel (1 Chr 2:18, 42), also called Chelubai (v 9). Many scholars, however, believe that this Caleb is the same as #1 above because (1) Achsah is mentioned as the daughter of both (v 49); and (2) the prominent place of an otherwise unknown Caleb in the genealogy would be hard to account for. According to these scholars, Caleb was listed as a son of Hezron (the grandson of Judah) in order to establish his position and inheritance in Judah’s tribe. In reality, however, Caleb was a foreigner, son of Jephunneh, a Kenizzite, who had joined himself and his clan to Judah’s tribe. Some support this view by arguing that Caleb is a Horite rather than Israelite name.<\/li>\n<li>3. Hur’s son, according to the <span>kjv<\/span> (1 Chr 2:50). Most likely, however, the <span>kjv<\/span> joins what should be two separate phrases. The <span>nlt<\/span> correctly renders it, “These were all descendants of Caleb. The sons of Hur . . .”<\/li>","content_en":"<h3>CALEB<\/h3>\n<li>1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35).<\/li>\n<p>When Israel under Joshua’s leadership finally occupied Canaan, Caleb, at age 85 (Jos 14:6-7, 10), was assigned Hebron, which he conquered by overcoming its Anakim inhabitants (vv 13-14). Caleb offered his daughter Achsah to whomever would overthrow nearby Debir (Kiriath-sepher). Othniel, Kenaz’s son and Achsah’s cousin, was able to claim her as his wife by conquering the town (15:16-17).<\/p>\n<p>Hebron later became a Levitical city of refuge (Jos 21:13; 1 Chr 6:55-57). In some portion of Caleb’s territory David spent time as an outlaw and met his future wife Abigail, then the wife of Nabal, a Calebite (1 Sm 25:3). Here also his wives were captured by Amalekite marauders who had raided southern Judah and “the Negev of Caleb” (1 Sm 30:14).<\/p>\n<li>2. Hezron’s son and brother of Jerahmeel (1 Chr 2:18, 42), also called Chelubai (v 9). Many scholars, however, believe that this Caleb is the same as #1 above because (1) Achsah is mentioned as the daughter of both (v 49); and (2) the prominent place of an otherwise unknown Caleb in the genealogy would be hard to account for. According to these scholars, Caleb was listed as a son of Hezron (the grandson of Judah) in order to establish his position and inheritance in Judah’s tribe. In reality, however, Caleb was a foreigner, son of Jephunneh, a Kenizzite, who had joined himself and his clan to Judah’s tribe. Some support this view by arguing that Caleb is a Horite rather than Israelite name.<\/li>\n<li>3. Hur’s son, according to the <span>kjv<\/span> (1 Chr 2:50). Most likely, however, the <span>kjv<\/span> joins what should be two separate phrases. The <span>nlt<\/span> correctly renders it, “These were all descendants of Caleb. The sons of Hur . . .”<\/li>","summary_ro":"CALEB 1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35). When Israel under Joshu...","summary_en":"CALEB 1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35). When Israel under Joshu...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jephunneh","title_en":"Jephunneh","content_ro":"<h3>JEPHUNNEH<\/h3>\n<li>1. Father of Caleb, one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:6; 14:6; 26:65; 1 Chr 4:15; 6:56). He is identified variously as a Judahite and a Kenizzite (Jos 14:6).<\/li>\n<li>2. Jether’s son from Asher’s tribe (1 Chr 7:38).<\/li>","content_en":"<h3>JEPHUNNEH<\/h3>\n<li>1. Father of Caleb, one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:6; 14:6; 26:65; 1 Chr 4:15; 6:56). He is identified variously as a Judahite and a Kenizzite (Jos 14:6).<\/li>\n<li>2. Jether’s son from Asher’s tribe (1 Chr 7:38).<\/li>","summary_ro":"JEPHUNNEH 1. Father of Caleb, one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:6; 14:6; 26:65; 1 Chr 4:15; 6:56). He is identified variously as a Judahite and a Kenizzite (Jos 14:6). 2. Jether’s son from Asher’s tribe (1 Chr 7:38).","summary_en":"JEPHUNNEH 1. Father of Caleb, one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:6; 14:6; 26:65; 1 Chr 4:15; 6:56). He is identified variously as a Judahite and a Kenizzite (Jos 14:6). 2. Jether’s son from Asher’s tribe (1 Chr 7:38).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20817,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Joshua","title_en":"Book of Joshua","content_ro":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","content_en":"<h3>JOSHUA, Book of<\/h3>\n<p>First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Problems of Interpretation<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of God” (24:26, <span>nlt<\/span>). However, this applies only to the renewal of the covenant (ch 24). The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 <span>BC<\/span> and 1045 <span>BC<\/span> (premonarchic). The argument is based on the references to the migration of Dan (19:47; cf. Jgs 18:27-31), to Jerusalem as a Jebusite city (Jos 15:8, 63; 18:16, 28), to Sidon rather than Tyre as the prominent Phoenician city (11:8; 13:4-6; 19:28), and also on the eyewitness style (5:1, 6—in the MT). But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century <span>BC<\/span> or even an exilic date.<\/p>\n<p class=\"h2\" id=\"ProblemsofInterpretation\">Problems of Interpretation<\/p>\n<h5>Holy War<\/h5>\n<p>The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population (Dt 7:16; 20:16-18; Jos 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11). The justification may lie in the concept that Israel was God’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites (Gn 15:16; Dt 7:2-5, 25-26; 12:30-31; Jos 23:7; Jgs 2:11). However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel (Nm 21:21-35; Jos 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11). Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings (cf. Nm 21:21-22; Dt 20:10-11) but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of God’s working in human affairs, which the Bible simply states, “For it was the <span>Lord<\/span> himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the <span>Lord<\/span> had commanded Moses” (Jos 11:20, <span>niv<\/span>). Even as Pharaoh, whose heart the Lord hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.<\/p>\n<h5>Nature of the Conquest<\/h5>\n<p>Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land (cf. Jos 10:40; 11:1-3, 16-19), does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered (13:1-7) and of the military strength of the indigenous population (cf. 13:13; 15:63; 16:10; 17:12-18; 19:47). Moreover, Joshua promised that the Lord would continue to help Israel to occupy the land, as its population and needs developed (23:5). The occupation of Canaan was in two stages: conquest and gradual occupation (cf. Ex 23:29-30; Dt 7:22).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The role of the final (canonical) form of the book is to present Joshua’s obedience to the law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to covenant loyalty directed to future generations.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Conquest of the Land, 1:1–12:24<\/h5>\n<h6>The Lord’s Commission of Joshua, 1:1-9<\/h6>\n<p>With the death of Moses (Jos 1:1), the Lord himself confirms Moses’ ordination of Joshua (Dt 34:9). He charges him with leadership in the conquest of Canaan (Jos 1:2-3), defines the geographical boundaries of the land (v 4), encourages him with his continued presence (vv 5, 9), and expects him to devoutly follow in “the law of Moses” (i.e., the law given in Dt; cf. Dt 31:9, 24-26; Jos 23:6), so that he may succeed in his mission (1:7-8). The original mission, as well as the ministry of Moses, find their continuity in Joshua.<\/p>\n<h6>Crossing the Jordan, 1:10–5:12<\/h6>\n<p>The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan (1:13-15; cf. Nm 32:20-27). They submitted to Joshua’s authority as to Moses’ (Jos 1:16-18). He demonstrates his military leadership in sending the two spies to Jericho (ch 2). His authority is accepted by priests (3:6; 4:10) and people (3:5-9) as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses (4:14).<\/p>\n<p>The account of the crossing marks an important transition from the era of the exodus\/wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about the Lord’s mighty acts (2:10-11) and reacted with great fear (cf. Ex 15:15; 23:27-28; Dt 2:25; 7:23; 11:25; 32:30). Rahab’s expression of faith in Israel’s God (2:11) anticipates the inclusion of the Gentiles in the covenant community as promised to the patriarchs (Gn 12:3). By faith Rahab was included in the covenant and was richly rewarded by the inclusion of her name in the lineage of Jesus (Mt 1:5).<\/p>\n<p>The Israelites crossed the Jordan with the knowledge that the fear of God had come on the Canaanites (Jos 2:24). However, they were also instructed to show their reverence for the Lord by keeping a safe distance between themselves and the ark of the covenant (3:4) and by consecrating themselves (v 5). The “living God” was among them and required holiness and reverence from his people (v 10). He, in turn, would demonstrate his loyalty in the marvelous passage through the Jordan River (v 13) and in the conquest of the land (3:10). After the tribes had crossed the river (4:1), each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal (vv 1-9, 20). Thus, Israel was to remember that the stones, taken from the place where the priests who carried the ark had stood, were reminders of the majestic presence of God. Future generations who were to hear this report (vv 21-24) were hereby encouraged because the fear of God would fall on all the peoples of the land (v 24).<\/p>\n<p>The consecration before the conquest of Jericho is also symbolized by the act of circumcision (5:1-9) and by the celebration of the Passover (vv 10-12). The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect (cf. Dt 4:4-14; 6:1-5). The new generation served the Lord as long as Joshua and the elders were alive (Jos 24:31). Physical circumcision, neglected during the wilderness journey (5:5) due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the covenant with the anticipation that the Lord of the covenant would bless his people in giving them victory and the fruit of the land. Their reproach was rolled away (v 9). The covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land (vv 11-12).<\/p>\n<h6>Conquest of Jericho, 5:13–6:27<\/h6>\n<p>The victory is the Lord’s. This is the message with which the battle of Jericho begins. The holy God who appeared to Moses in the burning bush (Ex 3:2–4:17) appeared to Joshua as the commander of the Lord’s army (Jos 5:14-15) with a message from the Lord (6:2). The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war (cf. 24:11) was strange, but the presence of the ark and the blowing of the trumpets symbolized that the Lord would fight for Israel, even as he had promised. However, Israel could not take any of the spoil. Because Yahweh fought for Israel, everything was to be devoted to him (6:17). The Lord honored the vow to Rahab, made by the spies, so that she and her family were kept alive (vv 17, 25), but they were temporarily placed outside the camp (v 23). The valuable metals were placed into the treasury (vv 19, 24), whereas everything else was burned by fire (v 24). Nothing was to be taken for personal gain; otherwise God’s judgment would rest on Israel (v 18). In order to emphasize God’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city (6:26; cf. 1 Kgs 16:34). The rumors of Jericho’s destruction spread, and the peoples of Canaan knew that the Lord was with Joshua (Jos 6:27; cf. 1:5, 9).<\/p>\n<h6>Tragedy and Triumph at Ai, 7:1–8:29<\/h6>\n<p>Victory was short-lived because Achan defied God’s “ban,” took some of the objects, hid them in the ground under his tent (7:21), and brought God’s wrath on all of Israel (v 1). Israel was stunned by their defeat at Ai (vv 2-5). Joshua and the elders responded to the disaster by fasting and lamenting (vv 6-9). What a contrast between the reports of victory spread through the land and the anguished cry of God’s servant, fearful that the Canaanites would amass strength and wipe out Israel (v 9). Only after the people had consecrated themselves (v 13) and Achan was exposed and his memory removed (vv 25b-26) could they renew the attack on Ai with the encouraging promise of God’s presence and victory (8:1-2). Ai, too, was taken (vv 3-19) and the population execrated (vv 20-26), but Israel enjoyed the spoils by direct permission from the Lord (v 27). The ruins of Ai, the pile of stones covering the body of Ai’s king (vv 28-29), and the heap of rocks over Achan’s body were sobering reminders to Israel that God’s faithfulness requires absolute loyalty from his people.<\/p>\n<h6>Renewal of the Covenant, 8:30-35<\/h6>\n<p>Joshua led Israel in a ceremonial covenant renewal at Shechem, as Moses had instructed (Jos 8:31; cf. Dt 11:29; 27). Joshua took care in the proper preparation of the altar (cf. Ex 20:25) on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to the Lord (Jos 8:32; cf. Dt 17:18). All Israel (officers and people, aliens and native-born Israelites) together presented themselves for the reading of the blessings and the curses (Jos 8:33-35). The whole book of Deuteronomy (i.e., “the Book of the Law,” cf. Dt 31:26) was read in their presence. Half the tribes stood on Mt Gerizim and said “Amen” to the blessings, and the other six stood on Mt Ebal, saying “Amen” to the curses (cf. Dt 27:9-26).<\/p>\n<h6>Covenant with the Gibeonites, 9:1-27<\/h6>\n<p>The rumors of God’s mighty acts had brought fear on the Canaanite kings (cf. Jos 2:8-11, 24; 5:1; 6:27). The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel (9:1-2).<\/p>\n<p>The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim (9:7, 17) did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship (namely, “peace”), promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life (vv 15, 24). Their deception included a ruse about the great distance they had traveled (vv 11-14) and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan (9:9-10; cf. 5:1). The law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced laborers (Dt 20:11; cf. Jgs 1:28-35; 1 Kgs 9:15-21). However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.<\/p>\n<h6>The Southern Campaign, 10:1-43<\/h6>\n<p>The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel (Jos 10:1-5). The Gibeonites appealed to Israel for help based on their covenantal relationship (v 6). Joshua led Israel on a 25-mile (40-kilometer) hike through the wilderness from Gilgal up to Gibeon during one night (vv 7-9). The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah (v 10). But while running, they were tormented with large hailstones (v 11). The victory was the Lord’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day (vv 12-14). The marvel of this day was long remembered in the Book of Jashar (cf. 2 Sm 1:18), because on it the Lord listened to a man, namely Joshua (Jos 10:14).<\/p>\n<p>The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave (10:16-27). Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities (vv 29-43). The region was taken in one campaign with the Lord’s help (v 42).<\/p>\n<h6>The Northern Campaign, 11:1-15<\/h6>\n<p>The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel (11:1-5). The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia (v 8). Their horses were hamstrung and their chariots burned (v 9), as the Lord had instructed (v 6). Israel was to depend on the Lord (cf. Ps 20:7). Hazor, the great and ancient city, the center of Canaanite power in the north, was completely destroyed (Jos 11:10-13). The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities (Dt 6:10-11; cf. Jos 24:13). The campaign narrative stresses again the absolute loyalty of Joshua to the Lord and to Moses, the servant of the Lord (Jos 11:9-15).<\/p>\n<h6>Summary of the Campaigns, 11:16–12:24<\/h6>\n<p>Joshua led Israel in victory and rest because of his careful adherence to the Lord’s directions to Moses. Moses had described the land to be conquered in detail (Dt 1:7), and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced laborers (Dt 20:11), none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. God had hardened their hearts (Jos 11:20). The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities (vv 19-20). Even the Anakites, who had brought fear on Israel some 40 years before (Nm 13:33; cf. Dt 2:10, 21), were execrated (Jos 11:21). Yet it is already apparent that not every square mile of land was taken (v 22), even though in a sense the entire land was Israel’s, because major centers of Canaanite resistance had been broken. The tension between fulfillment and complete fulfillment is apparent in these verses.<\/p>\n<p>The listing of defeated kings (ch 12) includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose—two leaders, many campaigns, but one battle. The Land of Promise is now a fulfillment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mt Hermon (vv 2-5). In Canaan the boundary extends from the region south of Sidon to the Negev (vv 7-8).<\/p>\n<h5>The Division of the Land, 13:1–22:34<\/h5>\n<h6>The Command to Divide the Land, 13:1-7<\/h6>\n<p>Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly (Ex 23:29-30; Dt 7:22). The areas still to be occupied were: the region to the north of Galilee, Mt Hermon (east of the Sea of Galilee), the area occupied by the Philistines, and regional Canaanite enclaves (Jos 13:2-7; cf. Jgs 1). Israel was not to be concerned with the future rights of occupation, because the Lord promised to help them (Jos 13:6).<\/p>\n<h6>Division of Transjordan, 13:8-33<\/h6>\n<p>Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad (Jos 13:8, 32-33; cf. Nm 32; Dt 3:12-17). Their territory also excluded certain regions still occupied by Canaanites (Jos 13:13). The clans of Reuben had received the territory from the Arnon River north to Heshbon (vv 15-23). The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon (vv 24-28). Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok (vv 29-31). The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to the Lord (Jos 13:14; cf. Nm 18:20-24; 35:1-8).<\/p>\n<h6>The Tribal Divisions in Canaan, 14:1–19:51<\/h6>\n<p>Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again the exclusion of the tribe of Levi is mentioned (Jos 14:4), because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning (14:6-15) and of Joshua at the conclusion (19:49-50). These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land (Nm 14:24, 30; Dt 1:36-38).<\/p>\n<h6>Judah, 15:1-63 (cf. Jgs 1:10-15, 20)<\/h6>\n<p>The boundaries of Judah extended from the Dead Sea westward to the Mediterranean (Jos 15:2-12). The cities of Judah are listed in its four regions: 29 in the Negev (vv 21-32), 42 cities in the Shephelah (or western foothills) and coastal plains (vv 33-47), 38 cities in the hill country (15:48-60), and 6 cities in the desert (vv 61-62). Judah was unable to take Jerusalem (v 63) until David made it his capital (cf. Jgs 1:21; 2 Sm 5:6-16).<\/p>\n<h6>Ephraim and Manasseh, 16:1–17:18<\/h6>\n<p>These two tribes, descended from Joseph, were richly blessed (cf. Gn 48; 49:22-26; Dt 33:13-17) and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” (Jos 16:1). Part of Manasseh had already received a patrimony east of the Jordan (13:29-31). The limits for Ephraim and the west half of Manasseh were from Bethel to Mt Gilboa in the north and from the Jordan to the Mediterranean (16:1-3). Ephraim received the smaller portion in the south (vv 5-9) but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad (17:3-6; cf. Nm 27:1-11; 36:1-12), in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mt Gilboa (Jos 17:7-11); but Manasseh, also, was incapable of driving out the Canaanites completely (vv 12-13).<\/p>\n<p>Though they had received the largest portion of the land (more than a third), the tribes of Joseph complained. They knew that the Lord had blessed them (17:14), and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests (vv 15-18). When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.<\/p>\n<h6>Seven Tribes, 18:1–19:51<\/h6>\n<p>The Israelites assembled at Shiloh to set up the tabernacle (cf. 1 Sm 1). At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land (Jos 18:3-10). The territory of Benjamin was between Judah and Ephraim (vv 11-28). Simeon’s allotment was in southern Judah (19:1-9), resulting in its absorption into Judah (cf. Gn 49:7). Zebulun (Jos 19:10-16), Issachar (vv 17-23), Asher (vv 24-31), and Naphtali (vv 32-39) received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west (vv 40-48). They migrated northward and found the sources of the Jordan to be a fruitful region (Jos 19:47; cf. Jgs 18).<\/p>\n<h6>Conclusion, 19:49-51<\/h6>\n<p>The conclusion is symmetric with the beginning (Jos 14:1-14) in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of the Lord, witnessed to and executed by the high priest Eleazar and Joshua (19:51; cf. 14:1).<\/p>\n<h6>Cities of Refuge and the Levitical Cities, 20:1–21:45<\/h6>\n<p>According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge (Nm 35:9-34; Dt 4:41-43; 19:1-10). The purpose was to provide “refuge” (asylum) for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed (Jos 20).<\/p>\n<p>The Levites received by clan a total of 48 cities, six of which also served as cities of refuge (21:1-42). The Levites could not cultivate the soil because they were dependent on the tithes of the people (Nm 18:21-24), but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron (Jos 21:9-19), because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era.<\/p>\n<p>With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled (21:43-45). God is faithful! This section emphasizes the fulfillment, the power, and the grace of God, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately they will fail (cf. Ps 95:11; Heb 3:7-11).<\/p>\n<h6>Return of the Transjordan Tribes, 22:1-34<\/h6>\n<p>Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to the Lord (Jos 22:1-4), with a warning not to succumb to idolatry but to love the Lord in accordance with the Deuteronomic law, and with a blessing (vv 5-8). However, as they returned they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh (v 12). They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery (Jos 22:15-20; cf. Nm 25; Jos 7).<\/p>\n<p>The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of God. These tribes feared being excluded from the fellowship of God’s people and had purposefully constructed an altar, identical to that prescribed in the law, in order to demonstrate their common heritage (Jos 22:21-30). The altar was not for sacrifice or worship but functioned as a symbol of the covenantal unity of the people of God.<\/p>\n<p>Phinehas and the tribal representatives were pleased with the response and left with the assurance of God’s presence (22:30-31). Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that the <span>Lord<\/span> is our God, too” (v 34, <span>nlt<\/span>).<\/p>\n<h5>Epilogue: The Land Is a Sacred Trust, 23:1–24:33<\/h5>\n<p>The last two chapters contain Joshua’s farewell speeches to all the leaders and to all Israel.<\/p>\n<h6>Address to the Leaders, 23:1-16<\/h6>\n<p>Joshua reviews what the Lord has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfill every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to the Lord. Loyalty to the Lord is not apart from loyalty to the law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.<\/p>\n<h6>Address to Israel, 24:1-28<\/h6>\n<p>The address ends with a covenant renewal at Shechem (Jos 24:1, 25-28; cf. 8:30-35). In the ancient Near East it was common when making a treaty (covenant) to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs (24:2-4), exodus (vv 5-7), and conquest (vv 8-13).<\/p>\n<p>The goodness, presence, and loyalty of Yahweh was evident to them. Yahweh also expected “faithfulness” from his people in the form of whole allegiance, without any form of idolatry (Jos 24:14-15). As the head of his family, Joshua vowed to be loyal (v 15). The people responded by giving reasons for being loyal to the Lord (vv 16-18). But Joshua pushed them to a deeper commitment by challenging their profession (vv 19-20), then recording their vow and setting up a stone of witness against them (vv 25-27).<\/p>\n<h6>End of an Era, 24:29-33<\/h6>\n<p>The book began with a reference to the death of Moses (1:1-2) and concludes with the death and burial of Joshua (24:29-30) and of Eleazar the high priest (v 33). This marks the end of an era. The burial of Joseph’s bones (Jos 24:32; cf. Gn 50:25; Ex 13:19) in a plot purchased by Jacob (Gn 33:19) brings together the hope characteristic of the epoch of Moses and Joshua.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Conquest and Allotment of the Land; Israel, History of; Joshua (Person) #1; Levitical Cities.<\/p>","summary_ro":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","summary_en":"JOSHUA, Book of First of the historical books in the English Bible and the first of the Former Prophets (including Judges, the books of Samuel, and the books of Kings) in the Hebrew Bible. It begins with the Lord’s commission of Joshua (Jos 1:1-9) and concludes with the burial of Joshua, Eleazar, and the bones of Joseph (24:29-33). The purpose of the book is to show how Joshua continued in the footsteps of Moses, how the Lord gave the land to Israel, and how Israel might prosper in the land. ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21225,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Judges","title_en":"Book of Judges","content_ro":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","content_en":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","summary_ro":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","summary_en":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21594,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kenezite*","title_en":"Kenezite*","content_ro":"<h3>KENEZITE*<\/h3>\n<p>KJV spelling of Kenizzite in Numbers 32:12 and Joshua 14:6, 14. <em>See<\/em> Kenizzites.<\/p>","content_en":"<h3>KENEZITE*<\/h3>\n<p>KJV spelling of Kenizzite in Numbers 32:12 and Joshua 14:6, 14. <em>See<\/em> Kenizzites.<\/p>","summary_ro":"KENEZITE* KJV spelling of Kenizzite in Numbers 32:12 and Joshua 14:6, 14. See Kenizzites.","summary_en":"KENEZITE* KJV spelling of Kenizzite in Numbers 32:12 and Joshua 14:6, 14. See Kenizzites.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21609,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kenizzites","title_en":"Kenizzites","content_ro":"<h3>KENIZZITES<\/h3>\n<p>A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21).<\/p>\n<p>In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14). According to 1 Chronicles 4:15, Caleb’s genealogy is traced back to Judah (1 Chr 4:1). The relationship of Caleb to the Kenizzites is far from clear. Caleb established his patrimony at Kiriath-sepher (Jgs 1:11-13), which is in Judah but which is also situated close to the territory of the Kenizzites. Critical opinion views the Kenizzites as non-Israelites who occupied Hebron, Debir, and the southernmost hill country of the Negev and became politically incorporated into Judah.<\/p>","content_en":"<h3>KENIZZITES<\/h3>\n<p>A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21).<\/p>\n<p>In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14). According to 1 Chronicles 4:15, Caleb’s genealogy is traced back to Judah (1 Chr 4:1). The relationship of Caleb to the Kenizzites is far from clear. Caleb established his patrimony at Kiriath-sepher (Jgs 1:11-13), which is in Judah but which is also situated close to the territory of the Kenizzites. Critical opinion views the Kenizzites as non-Israelites who occupied Hebron, Debir, and the southernmost hill country of the Negev and became politically incorporated into Judah.<\/p>","summary_ro":"KENIZZITES A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21). In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14...","summary_en":"KENIZZITES A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21). In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:6","title_en":"Study Note: Iosua 14:6","content_ro":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","content_en":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","summary_ro":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","summary_en":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:6","title_en":"Study Note: Iosua 14:6","content_ro":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","content_en":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","summary_ro":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","summary_en":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143207,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:6","title_en":"Study Note: Iosua 14:6","content_ro":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","content_en":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","summary_ro":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","summary_en":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183647,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:6","title_en":"Study Note: Iosua 14:6","content_ro":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","content_en":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","summary_ro":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","summary_en":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198101,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:6","title_en":"Study Note: Iosua 14:6","content_ro":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","content_en":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","summary_ro":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","summary_en":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238899,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:6","title_en":"Study Note: Iosua 14:6","content_ro":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","content_en":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","summary_ro":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","summary_en":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:6","title_en":"Study Note: Iosua 14:6","content_ro":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","content_en":"<p><strong>14:6<\/strong> The <em>Kenizzite<\/em> people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • <em>about you and me:<\/em> Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).<\/p>","summary_ro":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","summary_en":"14:6 The Kenizzite people were not originally Israelites (Gen 15:19); how they became attached to Judah is unknown. • about you and me: Only Caleb and Joshua were faithful to God at the first opportunity to enter the land, so God promised them that they would possess it (Num 14:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":18004,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"History of Israel","title_en":"History of Israel","content_ro":"<h3>ISRAEL, History of<\/h3>\n<p>An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\n<p>Preview<\/p>\n<p>• Patriarchal Age<\/p>\n<p>• Sojourn in Egypt<\/p>\n<p>• The Exodus<\/p>\n<p>• Wilderness Wanderings<\/p>\n<p>• The Conquest<\/p>\n<p>• The Judges<\/p>\n<p>• The United Monarchy<\/p>\n<p>• The Divided Kingdom<\/p>\n<p>• The Restoration<\/p>\n<p>• The Intertestamental Period<\/p>\n<p>• The Roman Period<\/p>\n<p class=\"h2\" id=\"PatriarchalAge\">Patriarchal Age<\/p>\n<p>The story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” <span>nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” <span>nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\n<p>This period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\n<p>Additional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\n<p>Jacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” <span>kjv<\/span> mg).<\/p>\n<p>The patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 <span>BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 <span>BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\n<p class=\"h2\" id=\"SojourninEgypt\">Sojourn in Egypt<\/p>\n<p>If Jacob and his sons entered Egypt about 1870 <span>BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 <span>BC<\/span>). At any rate, by about 1580 <span>BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\n<p>In process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, <span>kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\n<p>At the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\n<p class=\"h2\" id=\"TheExodus\">The Exodus<\/p>\n<p>Understandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\n<p>The plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\n<p>Just before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\n<p>The date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 <span>BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 <span>BC<\/span>) and 1406 <span>BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 <span>BC<\/span> for a variety of reasons.<\/p>\n<p>The early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\n<p class=\"h2\" id=\"WildernessWanderings\">Wilderness Wanderings<\/p>\n<p>The wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\n<p>The period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\n<p>At Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\n<p>Subsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\n<p>After camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\n<p class=\"h2\" id=\"TheConquest\">The Conquest<\/p>\n<p>The latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\n<p>Joshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\n<p>The narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\n<p>When the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\n<p class=\"h2\" id=\"TheJudges\">The Judges<\/p>\n<p>Joshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\n<p>The book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\n<p>Establishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 <span>BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\n<p class=\"h2\" id=\"TheUnitedMonarchy\">The United Monarchy<\/p>\n<p>Because of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\n<p>The first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\n<p>The people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\n<p>Saul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\n<p>After Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\n<p>Soon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\n<p>Not long after the beginning of his reign (1010–970 <span>BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\n<p>Without doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\n<p>Like other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\n<p>Solomon (970–930 <span>BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\n<p>Apparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\n<p>Unfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\n<p class=\"h2\" id=\"TheDividedKingdom\">The Divided Kingdom<\/p>\n<p>After the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\n<p>When Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\n<p>The northern kingdom lasted from the division in 930 <span>BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\n<p>Four other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 <span>BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\n<p>Ahab (874–853 <span>BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\n<p>Jehu (841–814 <span>BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\n<p>Jeroboam II ruled during most of the first half of the eighth century (793–753 <span>BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\n<p>Prophets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\n<p>The history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\n<p>Rehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 <span>BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\n<p>Conditions during the reign of his son, Abijam, were worse, but Asa (910–869 <span>BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\n<p>Asa’s son Jehoshaphat (872–848 <span>BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 <span>BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\n<p>After his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\n<p>When Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 <span>BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\n<p>His son Amaziah (796–767 <span>BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 <span>BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\n<p>Uzziah (792–740 <span>BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 <span>BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\n<p>By and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 <span>BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 <span>BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 <span>BC<\/span>) and removed many of her people into captivity.<\/p>\n<p>The next king of Judah, Hezekiah (715–686 <span>BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 <span>BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\n<p>Hezekiah’s son Manasseh (697–642 <span>BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 <span>BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\n<p>The situation was different with Josiah (640–609 <span>BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 <span>BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\n<p>International conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 <span>BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\n<p>From this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 <span>BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 <span>BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 <span>BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 <span>BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\n<p>The Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 <span>BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 <span>BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\n<p class=\"h2\" id=\"TheRestoration\">The Restoration<\/p>\n<p>In judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\n<p>Among the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\n<p>God’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 <span>BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 <span>BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\n<p>Under the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 <span>BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 <span>BC<\/span>; Ezr 6:15).<\/p>\n<p>During the reign of Darius’s son Xerxes (486–465 <span>BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 <span>BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\n<p>Xerxes’ son Artaxerxes I (465–424 <span>BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 <span>BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 <span>BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\n<p>After the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\n<p>A Samaritan temple was later built on Mt Gerizim (probably during the fifth century <span>BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\n<p class=\"h2\" id=\"TheIntertestamentalPeriod\">The Intertestamental Period<\/p>\n<p>Alexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 <span>BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 <span>BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 <span>BC<\/span>. Thereafter the area remained in Egyptian hands until 198 <span>BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\n<p>When Ptolemy V came to the throne as a minor in 203 <span>BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 <span>BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 <span>BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 <span>BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\n<p>But this does not completely explain the Maccabean revolt against Syria. In 168 <span>BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\n<p>Some Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 <span>BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 <span>BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\n<p>Simon ruled the Jewish state until his assassination in 134 <span>BC<\/span>, when his son John Hyrcanus (134–104 <span>BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 <span>BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 <span>BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\n<p>When Janneus died, Alexandra, widow of two kings, took the throne (76–67 <span>BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TheRomanPeriod\">The Roman Period<\/p>\n<p>After the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 <span>BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\n<p>With the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 <span>BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 <span>BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 <span>BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\n<p>Herod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (<span class=\"greek\" lang=\"el\">Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 <span>BC<\/span>, it was not completed until just a few years before its destruction in <span>AD<\/span> 70.<\/p>\n<p>The material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\n<p>Ultimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in <span>AD<\/span> 6, and his territory became a Roman province (<span>AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (<span>AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in <span>AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in <span>AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in <span>AD<\/span> 37; the holdings of Antipas were then added in <span>AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\n<p>Herod Agrippa I (<span>AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in <span>AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\n<p>As is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\n<p>Roman prefects ruled Palestine from <span>AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (<span>AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (<span>AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about <span>AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (<span>AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (<span>AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (<span>AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\n<p>The spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in <span>AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in <span>AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of <span>AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until <span>AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\n<p>On two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in <span>AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\n<p>But Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in <span>AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\n<p>Leader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (<span>AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","content_en":"<h3>ISRAEL, History of<\/h3>\n<p>An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\n<p>Preview<\/p>\n<p>• Patriarchal Age<\/p>\n<p>• Sojourn in Egypt<\/p>\n<p>• The Exodus<\/p>\n<p>• Wilderness Wanderings<\/p>\n<p>• The Conquest<\/p>\n<p>• The Judges<\/p>\n<p>• The United Monarchy<\/p>\n<p>• The Divided Kingdom<\/p>\n<p>• The Restoration<\/p>\n<p>• The Intertestamental Period<\/p>\n<p>• The Roman Period<\/p>\n<p class=\"h2\" id=\"PatriarchalAge\">Patriarchal Age<\/p>\n<p>The story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” <span>nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” <span>nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\n<p>This period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\n<p>Additional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\n<p>Jacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” <span>kjv<\/span> mg).<\/p>\n<p>The patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 <span>BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 <span>BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\n<p class=\"h2\" id=\"SojourninEgypt\">Sojourn in Egypt<\/p>\n<p>If Jacob and his sons entered Egypt about 1870 <span>BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 <span>BC<\/span>). At any rate, by about 1580 <span>BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\n<p>In process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, <span>kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\n<p>At the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\n<p class=\"h2\" id=\"TheExodus\">The Exodus<\/p>\n<p>Understandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\n<p>The plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\n<p>Just before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\n<p>The date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 <span>BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 <span>BC<\/span>) and 1406 <span>BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 <span>BC<\/span> for a variety of reasons.<\/p>\n<p>The early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\n<p class=\"h2\" id=\"WildernessWanderings\">Wilderness Wanderings<\/p>\n<p>The wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\n<p>The period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\n<p>At Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\n<p>Subsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\n<p>After camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\n<p class=\"h2\" id=\"TheConquest\">The Conquest<\/p>\n<p>The latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\n<p>Joshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\n<p>The narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\n<p>When the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\n<p class=\"h2\" id=\"TheJudges\">The Judges<\/p>\n<p>Joshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\n<p>The book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\n<p>Establishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 <span>BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\n<p class=\"h2\" id=\"TheUnitedMonarchy\">The United Monarchy<\/p>\n<p>Because of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\n<p>The first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\n<p>The people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\n<p>Saul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\n<p>After Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\n<p>Soon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\n<p>Not long after the beginning of his reign (1010–970 <span>BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\n<p>Without doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\n<p>Like other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\n<p>Solomon (970–930 <span>BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\n<p>Apparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\n<p>Unfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\n<p class=\"h2\" id=\"TheDividedKingdom\">The Divided Kingdom<\/p>\n<p>After the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\n<p>When Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\n<p>The northern kingdom lasted from the division in 930 <span>BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\n<p>Four other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 <span>BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\n<p>Ahab (874–853 <span>BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\n<p>Jehu (841–814 <span>BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\n<p>Jeroboam II ruled during most of the first half of the eighth century (793–753 <span>BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\n<p>Prophets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\n<p>The history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\n<p>Rehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 <span>BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\n<p>Conditions during the reign of his son, Abijam, were worse, but Asa (910–869 <span>BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\n<p>Asa’s son Jehoshaphat (872–848 <span>BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 <span>BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\n<p>After his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\n<p>When Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 <span>BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\n<p>His son Amaziah (796–767 <span>BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 <span>BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\n<p>Uzziah (792–740 <span>BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 <span>BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\n<p>By and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 <span>BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 <span>BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 <span>BC<\/span>) and removed many of her people into captivity.<\/p>\n<p>The next king of Judah, Hezekiah (715–686 <span>BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 <span>BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\n<p>Hezekiah’s son Manasseh (697–642 <span>BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 <span>BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\n<p>The situation was different with Josiah (640–609 <span>BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 <span>BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\n<p>International conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 <span>BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\n<p>From this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 <span>BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 <span>BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 <span>BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 <span>BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\n<p>The Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 <span>BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 <span>BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\n<p class=\"h2\" id=\"TheRestoration\">The Restoration<\/p>\n<p>In judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\n<p>Among the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\n<p>God’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 <span>BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 <span>BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\n<p>Under the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 <span>BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 <span>BC<\/span>; Ezr 6:15).<\/p>\n<p>During the reign of Darius’s son Xerxes (486–465 <span>BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 <span>BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\n<p>Xerxes’ son Artaxerxes I (465–424 <span>BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 <span>BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 <span>BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\n<p>After the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\n<p>A Samaritan temple was later built on Mt Gerizim (probably during the fifth century <span>BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\n<p class=\"h2\" id=\"TheIntertestamentalPeriod\">The Intertestamental Period<\/p>\n<p>Alexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 <span>BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 <span>BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 <span>BC<\/span>. Thereafter the area remained in Egyptian hands until 198 <span>BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\n<p>When Ptolemy V came to the throne as a minor in 203 <span>BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 <span>BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 <span>BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 <span>BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\n<p>But this does not completely explain the Maccabean revolt against Syria. In 168 <span>BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\n<p>Some Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 <span>BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 <span>BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\n<p>Simon ruled the Jewish state until his assassination in 134 <span>BC<\/span>, when his son John Hyrcanus (134–104 <span>BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 <span>BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 <span>BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\n<p>When Janneus died, Alexandra, widow of two kings, took the throne (76–67 <span>BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TheRomanPeriod\">The Roman Period<\/p>\n<p>After the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 <span>BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\n<p>With the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 <span>BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 <span>BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 <span>BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\n<p>Herod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (<span class=\"greek\" lang=\"el\">Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 <span>BC<\/span>, it was not completed until just a few years before its destruction in <span>AD<\/span> 70.<\/p>\n<p>The material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\n<p>Ultimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in <span>AD<\/span> 6, and his territory became a Roman province (<span>AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (<span>AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in <span>AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in <span>AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in <span>AD<\/span> 37; the holdings of Antipas were then added in <span>AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\n<p>Herod Agrippa I (<span>AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in <span>AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\n<p>As is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\n<p>Roman prefects ruled Palestine from <span>AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (<span>AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (<span>AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about <span>AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (<span>AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (<span>AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (<span>AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\n<p>The spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in <span>AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in <span>AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of <span>AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until <span>AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\n<p>On two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in <span>AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\n<p>But Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in <span>AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\n<p>Leader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (<span>AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","summary_ro":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","summary_en":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":16039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hebron (Place)","title_en":"Hebron (Place)","content_ro":"<h3>HEBRON (P<span>lace<\/span>)<\/h3>\n\n<li>1. City of antiquity still standing today. It was built on the southern end of the highlands that run north to south through the length of Palestine. In patriarchal times it was known as Kiriath-arba (Gn 23:2) and stood on the hill known as El Arbain. The modern city straddles both ridges of the mountain range.<\/li>\n<p>Hebron is situated 25 miles (40 kilometers) southwest of Jerusalem and less than two miles (3.2 kilometers) from Mamre, where Abraham spent much of his life. It is 3,000 feet (914 meters) above sea level and marks the southern end of the Judean highlands. From this elevation the land slopes down rapidly to the east, but gradually to the west and south. The soil is relatively fertile, and a variety of fruits (apples, plums, figs, pomegranates, apricots), nuts, and vegetables are grown easily. To the south is the Negev, where the grazing land is excellent. A large number of springs and wells dot the landscape and assure residents of an abundance of water.<\/p>\n<p>In OT times Hebron included Mamre, the place where Abraham built an altar to the Lord after parting from Lot (Gn 13:18). It was here, too, that he learned of the capture of his nephew Lot (14:12-16); and here that, years later, he entertained three angels and was told of the judgment soon to fall on Sodom and Gomorrah (ch 18).<\/p>\n<p>Sarah died in Hebron, and Abraham purchased the cave of Machpelah from Ephron the Hittite (Gn 23:8-9, 17; 25:9-10; 49:29-32; 50:12-13) in which to bury her. This cave is now within the walls of the modern city, and the famous mosque of Haram el-Khalil was built over it.<\/p>\n<p>At the time of the exodus of the Israelites from Egypt, spies were sent into the land. They began in the south and traversed the central highlands of Palestine from Kadesh-barnea through Hebron to Rehob (Nm 13:17-21). On their return they brought back evidence of the productivity of the land (vv 23-24). From Numbers 13:33 we know that giants (“sons of Anak”) lived in Hebron. The sight of these men filled ten of the spies with fear. Only Caleb and Joshua proved equal to the occasion. Because of their faith, they were promised a possession in the land, and Caleb was given Hebron (Jos 14:9, 13). The unfaithful spies died in a plague in the presence of the Lord (Nm 14:36-37).<\/p>\n<p>During the period of the judges, Hebron is mentioned in connection with Samson. When trapped inside the city of Gaza, he carried off the gates and left them at Hebron (Jgs 16:3). Following the death of Saul, the first king of Israel, David was crowned king of the tribes of Judah and Benjamin in Hebron (2 Sm 2:1). He made this city his capital, for it was more centrally located than Benjamin, and its position at the southern end of the mountain range removed it as far as possible from the 10 northern tribes that followed Ishbosheth, the son of Saul. It was far enough from the Philistines to the west and the Amalekites to the south to avoid notice, and it was also easily defensible. Hebron also lay at the junction of several important trade routes, and this ensured its prominence. Later, however, when David was made king over all Israel, he moved his capital to Jerusalem—an act that must have displeased the people of Hebron.<\/p>\n<p>When Absalom wished to obtain support for his claim to the throne, he initiated his revolt from Hebron (2 Sm 15:7-12). Following the death of Solomon, David’s son, the kingdom was divided. Rehoboam, fearing an attack by the Egyptians on his southern border, fortified Hebron (2 Chr 11:1-12). From this time onward the city disappears from the OT record.<\/p>\n<li>2. KJV translation of the town of Ebron, in Joshua 19:28. <em>See<\/em> Ebron.<\/li>","content_en":"<h3>HEBRON (P<span>lace<\/span>)<\/h3>\n\n<li>1. City of antiquity still standing today. It was built on the southern end of the highlands that run north to south through the length of Palestine. In patriarchal times it was known as Kiriath-arba (Gn 23:2) and stood on the hill known as El Arbain. The modern city straddles both ridges of the mountain range.<\/li>\n<p>Hebron is situated 25 miles (40 kilometers) southwest of Jerusalem and less than two miles (3.2 kilometers) from Mamre, where Abraham spent much of his life. It is 3,000 feet (914 meters) above sea level and marks the southern end of the Judean highlands. From this elevation the land slopes down rapidly to the east, but gradually to the west and south. The soil is relatively fertile, and a variety of fruits (apples, plums, figs, pomegranates, apricots), nuts, and vegetables are grown easily. To the south is the Negev, where the grazing land is excellent. A large number of springs and wells dot the landscape and assure residents of an abundance of water.<\/p>\n<p>In OT times Hebron included Mamre, the place where Abraham built an altar to the Lord after parting from Lot (Gn 13:18). It was here, too, that he learned of the capture of his nephew Lot (14:12-16); and here that, years later, he entertained three angels and was told of the judgment soon to fall on Sodom and Gomorrah (ch 18).<\/p>\n<p>Sarah died in Hebron, and Abraham purchased the cave of Machpelah from Ephron the Hittite (Gn 23:8-9, 17; 25:9-10; 49:29-32; 50:12-13) in which to bury her. This cave is now within the walls of the modern city, and the famous mosque of Haram el-Khalil was built over it.<\/p>\n<p>At the time of the exodus of the Israelites from Egypt, spies were sent into the land. They began in the south and traversed the central highlands of Palestine from Kadesh-barnea through Hebron to Rehob (Nm 13:17-21). On their return they brought back evidence of the productivity of the land (vv 23-24). From Numbers 13:33 we know that giants (“sons of Anak”) lived in Hebron. The sight of these men filled ten of the spies with fear. Only Caleb and Joshua proved equal to the occasion. Because of their faith, they were promised a possession in the land, and Caleb was given Hebron (Jos 14:9, 13). The unfaithful spies died in a plague in the presence of the Lord (Nm 14:36-37).<\/p>\n<p>During the period of the judges, Hebron is mentioned in connection with Samson. When trapped inside the city of Gaza, he carried off the gates and left them at Hebron (Jgs 16:3). Following the death of Saul, the first king of Israel, David was crowned king of the tribes of Judah and Benjamin in Hebron (2 Sm 2:1). He made this city his capital, for it was more centrally located than Benjamin, and its position at the southern end of the mountain range removed it as far as possible from the 10 northern tribes that followed Ishbosheth, the son of Saul. It was far enough from the Philistines to the west and the Amalekites to the south to avoid notice, and it was also easily defensible. Hebron also lay at the junction of several important trade routes, and this ensured its prominence. Later, however, when David was made king over all Israel, he moved his capital to Jerusalem—an act that must have displeased the people of Hebron.<\/p>\n<p>When Absalom wished to obtain support for his claim to the throne, he initiated his revolt from Hebron (2 Sm 15:7-12). Following the death of Solomon, David’s son, the kingdom was divided. Rehoboam, fearing an attack by the Egyptians on his southern border, fortified Hebron (2 Chr 11:1-12). From this time onward the city disappears from the OT record.<\/p>\n<li>2. KJV translation of the town of Ebron, in Joshua 19:28. <em>See<\/em> Ebron.<\/li>","summary_ro":"HEBRON (Place) 1. City of antiquity still standing today. It was built on the southern end of the highlands that run north to south through the length of Palestine. In patriarchal times it was known as Kiriath-arba (Gn 23:2) and stood on the hill known as El Arbain. The modern city straddles both ridges of the mountain range. Hebron is situated 25 miles (40 kilometers) southwest of Jerusalem and less than two miles (3.2 kilometers) from Mamre, where Abraham spent much of his life. It is 3,000...","summary_en":"HEBRON (Place) 1. City of antiquity still standing today. It was built on the southern end of the highlands that run north to south through the length of Palestine. In patriarchal times it was known as Kiriath-arba (Gn 23:2) and stood on the hill known as El Arbain. The modern city straddles both ridges of the mountain range. Hebron is situated 25 miles (40 kilometers) southwest of Jerusalem and less than two miles (3.2 kilometers) from Mamre, where Abraham spent much of his life. It is 3,000...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:9","title_en":"Study Note: Iosua 14:9","content_ro":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","content_en":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","summary_ro":"14:9 Moses . . . promised: See Num 14:24.","summary_en":"14:9 Moses . . . promised: See Num 14:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:9","title_en":"Study Note: Iosua 14:9","content_ro":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","content_en":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","summary_ro":"14:9 Moses . . . promised: See Num 14:24.","summary_en":"14:9 Moses . . . promised: See Num 14:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143209,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:9","title_en":"Study Note: Iosua 14:9","content_ro":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","content_en":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","summary_ro":"14:9 Moses . . . promised: See Num 14:24.","summary_en":"14:9 Moses . . . promised: See Num 14:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183648,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:9","title_en":"Study Note: Iosua 14:9","content_ro":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","content_en":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","summary_ro":"14:9 Moses . . . promised: See Num 14:24.","summary_en":"14:9 Moses . . . promised: See Num 14:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:9","title_en":"Study Note: Iosua 14:9","content_ro":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","content_en":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","summary_ro":"14:9 Moses . . . promised: See Num 14:24.","summary_en":"14:9 Moses . . . promised: See Num 14:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238900,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:9","title_en":"Study Note: Iosua 14:9","content_ro":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","content_en":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","summary_ro":"14:9 Moses . . . promised: See Num 14:24.","summary_en":"14:9 Moses . . . promised: See Num 14:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:9","title_en":"Study Note: Iosua 14:9","content_ro":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","content_en":"<p><strong>14:9<\/strong> <em>Moses . . . promised:<\/em> See Num 14:24.<\/p>","summary_ro":"14:9 Moses . . . promised: See Num 14:24.","summary_en":"14:9 Moses . . . promised: See Num 14:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":100771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:11","title_en":"Study Note: Iosua 14:11","content_ro":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","content_en":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","summary_ro":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","summary_en":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:11","title_en":"Study Note: Iosua 14:11","content_ro":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","content_en":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","summary_ro":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","summary_en":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143211,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:11","title_en":"Study Note: Iosua 14:11","content_ro":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","content_en":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","summary_ro":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","summary_en":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183649,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:11","title_en":"Study Note: Iosua 14:11","content_ro":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","content_en":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","summary_ro":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","summary_en":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:11","title_en":"Study Note: Iosua 14:11","content_ro":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","content_en":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","summary_ro":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","summary_en":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238901,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:11","title_en":"Study Note: Iosua 14:11","content_ro":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","content_en":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","summary_ro":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","summary_en":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:11","title_en":"Study Note: Iosua 14:11","content_ro":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","content_en":"<p><strong>14:11<\/strong> Caleb judged himself to be <em>as strong<\/em> at eighty-five as he had been at forty. He still felt equipped to <em>travel and fight<\/em>—to continue both ordinary and extraordinary pursuits.<\/p>","summary_ro":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","summary_en":"14:11 Caleb judged himself to be as strong at eighty-five as he had been at forty. He still felt equipped to travel and fight—to continue both ordinary and extraordinary pursuits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":100772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:12","title_en":"Study Note: Iosua 14:12","content_ro":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","content_en":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","summary_ro":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","summary_en":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:12","title_en":"Study Note: Iosua 14:12","content_ro":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","content_en":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","summary_ro":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","summary_en":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143213,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:12","title_en":"Study Note: Iosua 14:12","content_ro":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","content_en":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","summary_ro":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","summary_en":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183650,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:12","title_en":"Study Note: Iosua 14:12","content_ro":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","content_en":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","summary_ro":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","summary_en":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:12","title_en":"Study Note: Iosua 14:12","content_ro":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","content_en":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","summary_ro":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","summary_en":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238902,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:12","title_en":"Study Note: Iosua 14:12","content_ro":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","content_en":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","summary_ro":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","summary_en":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:12","title_en":"Study Note: Iosua 14:12","content_ro":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","content_en":"<p><strong>14:12<\/strong> Israel had stayed out of Canaan forty-five years earlier because they feared <em>the descendants of Anak,<\/em> a tall, strong people who lived in <em>the hill country<\/em> of Judah (Num 13:32-33).<\/p>","summary_ro":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","summary_en":"14:12 Israel had stayed out of Canaan forty-five years earlier because they feared the descendants of Anak, a tall, strong people who lived in the hill country of Judah (Num 13:32-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":5957,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Caleb","title_en":"Caleb","content_ro":"<h3>CALEB<\/h3>\n<li>1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35).<\/li>\n<p>When Israel under Joshua’s leadership finally occupied Canaan, Caleb, at age 85 (Jos 14:6-7, 10), was assigned Hebron, which he conquered by overcoming its Anakim inhabitants (vv 13-14). Caleb offered his daughter Achsah to whomever would overthrow nearby Debir (Kiriath-sepher). Othniel, Kenaz’s son and Achsah’s cousin, was able to claim her as his wife by conquering the town (15:16-17).<\/p>\n<p>Hebron later became a Levitical city of refuge (Jos 21:13; 1 Chr 6:55-57). In some portion of Caleb’s territory David spent time as an outlaw and met his future wife Abigail, then the wife of Nabal, a Calebite (1 Sm 25:3). Here also his wives were captured by Amalekite marauders who had raided southern Judah and “the Negev of Caleb” (1 Sm 30:14).<\/p>\n<li>2. Hezron’s son and brother of Jerahmeel (1 Chr 2:18, 42), also called Chelubai (v 9). Many scholars, however, believe that this Caleb is the same as #1 above because (1) Achsah is mentioned as the daughter of both (v 49); and (2) the prominent place of an otherwise unknown Caleb in the genealogy would be hard to account for. According to these scholars, Caleb was listed as a son of Hezron (the grandson of Judah) in order to establish his position and inheritance in Judah’s tribe. In reality, however, Caleb was a foreigner, son of Jephunneh, a Kenizzite, who had joined himself and his clan to Judah’s tribe. Some support this view by arguing that Caleb is a Horite rather than Israelite name.<\/li>\n<li>3. Hur’s son, according to the <span>kjv<\/span> (1 Chr 2:50). Most likely, however, the <span>kjv<\/span> joins what should be two separate phrases. The <span>nlt<\/span> correctly renders it, “These were all descendants of Caleb. The sons of Hur . . .”<\/li>","content_en":"<h3>CALEB<\/h3>\n<li>1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35).<\/li>\n<p>When Israel under Joshua’s leadership finally occupied Canaan, Caleb, at age 85 (Jos 14:6-7, 10), was assigned Hebron, which he conquered by overcoming its Anakim inhabitants (vv 13-14). Caleb offered his daughter Achsah to whomever would overthrow nearby Debir (Kiriath-sepher). Othniel, Kenaz’s son and Achsah’s cousin, was able to claim her as his wife by conquering the town (15:16-17).<\/p>\n<p>Hebron later became a Levitical city of refuge (Jos 21:13; 1 Chr 6:55-57). In some portion of Caleb’s territory David spent time as an outlaw and met his future wife Abigail, then the wife of Nabal, a Calebite (1 Sm 25:3). Here also his wives were captured by Amalekite marauders who had raided southern Judah and “the Negev of Caleb” (1 Sm 30:14).<\/p>\n<li>2. Hezron’s son and brother of Jerahmeel (1 Chr 2:18, 42), also called Chelubai (v 9). Many scholars, however, believe that this Caleb is the same as #1 above because (1) Achsah is mentioned as the daughter of both (v 49); and (2) the prominent place of an otherwise unknown Caleb in the genealogy would be hard to account for. According to these scholars, Caleb was listed as a son of Hezron (the grandson of Judah) in order to establish his position and inheritance in Judah’s tribe. In reality, however, Caleb was a foreigner, son of Jephunneh, a Kenizzite, who had joined himself and his clan to Judah’s tribe. Some support this view by arguing that Caleb is a Horite rather than Israelite name.<\/li>\n<li>3. Hur’s son, according to the <span>kjv<\/span> (1 Chr 2:50). Most likely, however, the <span>kjv<\/span> joins what should be two separate phrases. The <span>nlt<\/span> correctly renders it, “These were all descendants of Caleb. The sons of Hur . . .”<\/li>","summary_ro":"CALEB 1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35). When Israel under Joshu...","summary_en":"CALEB 1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21-23, 34-35). When Israel under Joshu...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":498,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1545,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anak, Anakim*, Anakites","title_en":"Anak, Anakim*, Anakites","content_ro":"<h3>ANAK, ANAKIM*, ANAKITES<\/h3>\n<p>Ancestor of a race of giants in old Canaan. When Israel first reached Canaan, the Anakim were well established in Hebron. Ten of the 12 spies Moses sent into Canaan (Nm 13:17-22) were terrified by the size of the Anakim (Nm 13:31). Their terror led to a rebellion at Kadesh-barnea (Nm 14:39-45; Dt 1:19-46) and another 38 years of wandering. When the Israelites were finally ready to enter Canaan, God promised his help against the famed Anak giants (Dt 9:1-3).<\/p>\n<p>The two spies who were not afraid of the Anakim were both involved in their defeat. Joshua defeated the Anakim living in Hebron, Debir, Anab, and all the region of Judah (Jos 11:21-23). Those who survived were left only in the Philistine cities of Gaza, Gath, and Ashdod. The other spy, Caleb, was responsible for the defeat of the Anakim chiefs Sheshai, Ahiman, and Talmai at Hebron; Caleb’s nephew Othniel was the hero of Debir (Jos 15:14-17). Hebron had earlier been called Kiriath-arba for Anak’s father Arba, a great hero of the Anakim (Jos 14:15; 21:11). The fact that the Anakim survived in the Philistine cities of Gaza, Gath, and Ashdod leads to the supposition that Goliath of Gath may have been a descendant of these giants (1 Sm 17:4-7).<\/p>\n<p><em>See also<\/em> Giants.<\/p>","content_en":"<h3>ANAK, ANAKIM*, ANAKITES<\/h3>\n<p>Ancestor of a race of giants in old Canaan. When Israel first reached Canaan, the Anakim were well established in Hebron. Ten of the 12 spies Moses sent into Canaan (Nm 13:17-22) were terrified by the size of the Anakim (Nm 13:31). Their terror led to a rebellion at Kadesh-barnea (Nm 14:39-45; Dt 1:19-46) and another 38 years of wandering. When the Israelites were finally ready to enter Canaan, God promised his help against the famed Anak giants (Dt 9:1-3).<\/p>\n<p>The two spies who were not afraid of the Anakim were both involved in their defeat. Joshua defeated the Anakim living in Hebron, Debir, Anab, and all the region of Judah (Jos 11:21-23). Those who survived were left only in the Philistine cities of Gaza, Gath, and Ashdod. The other spy, Caleb, was responsible for the defeat of the Anakim chiefs Sheshai, Ahiman, and Talmai at Hebron; Caleb’s nephew Othniel was the hero of Debir (Jos 15:14-17). Hebron had earlier been called Kiriath-arba for Anak’s father Arba, a great hero of the Anakim (Jos 14:15; 21:11). The fact that the Anakim survived in the Philistine cities of Gaza, Gath, and Ashdod leads to the supposition that Goliath of Gath may have been a descendant of these giants (1 Sm 17:4-7).<\/p>\n<p><em>See also<\/em> Giants.<\/p>","summary_ro":"ANAK, ANAKIM*, ANAKITES Ancestor of a race of giants in old Canaan. When Israel first reached Canaan, the Anakim were well established in Hebron. Ten of the 12 spies Moses sent into Canaan (Nm 13:17-22) were terrified by the size of the Anakim (Nm 13:31). Their terror led to a rebellion at Kadesh-barnea (Nm 14:39-45; Dt 1:19-46) and another 38 years of wandering. When the Israelites were finally ready to enter Canaan, God promised his help against the famed Anak giants (Dt 9:1-3). The two spi...","summary_en":"ANAK, ANAKIM*, ANAKITES Ancestor of a race of giants in old Canaan. When Israel first reached Canaan, the Anakim were well established in Hebron. Ten of the 12 spies Moses sent into Canaan (Nm 13:17-22) were terrified by the size of the Anakim (Nm 13:31). Their terror led to a rebellion at Kadesh-barnea (Nm 14:39-45; Dt 1:19-46) and another 38 years of wandering. When the Israelites were finally ready to enter Canaan, God promised his help against the famed Anak giants (Dt 9:1-3). The two spi...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2545,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arba","title_en":"Arba","content_ro":"<h3>ARBA<\/h3>\n<p>Ancestor of the giant Anakim and a great hero among them (Jos 15:13; 21:11). Arba was the founder of Kiriath-arba (city of Arba), later known as Hebron (Jos 14:15).<\/p>","content_en":"<h3>ARBA<\/h3>\n<p>Ancestor of the giant Anakim and a great hero among them (Jos 15:13; 21:11). Arba was the founder of Kiriath-arba (city of Arba), later known as Hebron (Jos 14:15).<\/p>","summary_ro":"ARBA Ancestor of the giant Anakim and a great hero among them (Jos 15:13; 21:11). Arba was the founder of Kiriath-arba (city of Arba), later known as Hebron (Jos 14:15).","summary_en":"ARBA Ancestor of the giant Anakim and a great hero among them (Jos 15:13; 21:11). Arba was the founder of Kiriath-arba (city of Arba), later known as Hebron (Jos 14:15).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22154,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kiriath-Arba","title_en":"Kiriath-Arba","content_ro":"<h3>KIRIATH-ARBA<\/h3>\n<p>Ancient name of Hebron, near which is the cave of Machpelah, the burial place of the patriarchs (Gn 23:2; Jos 14:15; Jgs 1:10). <em>See<\/em> Hebron (Place) #1.<\/p>","content_en":"<h3>KIRIATH-ARBA<\/h3>\n<p>Ancient name of Hebron, near which is the cave of Machpelah, the burial place of the patriarchs (Gn 23:2; Jos 14:15; Jgs 1:10). <em>See<\/em> Hebron (Place) #1.<\/p>","summary_ro":"KIRIATH-ARBA Ancient name of Hebron, near which is the cave of Machpelah, the burial place of the patriarchs (Gn 23:2; Jos 14:15; Jgs 1:10). See Hebron (Place) #1.","summary_en":"KIRIATH-ARBA Ancient name of Hebron, near which is the cave of Machpelah, the burial place of the patriarchs (Gn 23:2; Jos 14:15; Jgs 1:10). See Hebron (Place) #1.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:15","title_en":"Study Note: Iosua 14:15","content_ro":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","content_en":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","summary_ro":"14:15 rest from war: See study note on 1:13.","summary_en":"14:15 rest from war: See study note on 1:13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:15","title_en":"Study Note: Iosua 14:15","content_ro":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","content_en":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","summary_ro":"14:15 rest from war: See study note on 1:13.","summary_en":"14:15 rest from war: See study note on 1:13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143215,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:15","title_en":"Study Note: Iosua 14:15","content_ro":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","content_en":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","summary_ro":"14:15 rest from war: See study note on 1:13.","summary_en":"14:15 rest from war: See study note on 1:13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":183651,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:15","title_en":"Study Note: Iosua 14:15","content_ro":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","content_en":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","summary_ro":"14:15 rest from war: See study note on 1:13.","summary_en":"14:15 rest from war: See study note on 1:13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":198109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:15","title_en":"Study Note: Iosua 14:15","content_ro":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","content_en":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","summary_ro":"14:15 rest from war: See study note on 1:13.","summary_en":"14:15 rest from war: See study note on 1:13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":238903,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:15","title_en":"Study Note: Iosua 14:15","content_ro":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","content_en":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","summary_ro":"14:15 rest from war: See study note on 1:13.","summary_en":"14:15 rest from war: See study note on 1:13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":253425,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 14:15","title_en":"Study Note: Iosua 14:15","content_ro":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","content_en":"<p><strong>14:15<\/strong> <em>rest from war:<\/em> See study note on 1:13.<\/p>","summary_ro":"14:15 rest from war: See study note on 1:13.","summary_en":"14:15 rest from war: See study note on 1:13.","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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