1
Căpeteniile de familie ale Leviţilor s-au apropiat de preotul Eleazar, de Iosua, fiul lui Nun, şi de căpeteniile de familie ale seminţiilor copiilor lui Israel.
2
Le-au vorbit la Silo, în ţara Canaanului, şi au zis: ,,Domnul a poruncit prin Moise ca să ni se dea cetăţi de locuit, cu împrejurimile lor pentru vitele noastre.``
3
Copiii lui Israel au dat atunci Leviţilor, din moştenirea lor, cetăţile următoare şi împrejurimile lor, după porunca Domnului.
4
Au tras la sorţi pentru familiile Chehatiţilor; şi Leviţii, fiii preotului Aaron, au avut prin sorţi treisprezece cetăţi din seminţia lui Iuda, din seminţia lui Simeon şi din seminţia lui Beniamin;
5
ceilalţi fii ai lui Chehat au avut prin sorţi zece cetăţi ale familiilor din seminţia lui Efraim, din seminţia lui Dan, şi din jumătate din seminţia lui Manase.
6
Fiii lui Gherşon au avut prin sorţi treisprezece cetăţi ale familiilor din seminţia lui Isahar, din seminţia lui Aşer, din seminţia lui Neftali şi din jumătate din seminţia lui Manase în Basan.
7
Fiii lui Merari, după familiile lor, au avut douăsprezece cetăţi din seminţia lui Ruben, din seminţia lui Gad, şi din seminţia lui Zabulon.
8
Copiii lui Israel au dat Leviţilor, prin sorţi, aceste cetăţi şi împrejurimile lor, cum poruncise lui Moise Domnul.
9
Au dat din seminţia fiilor lui Iuda şi din seminţia fiilor lui Simeon următoarele cetăţi numite pe nume,
10
şi cari au fost ale fiilor lui Aaron dintre familiile Chehatiţilor şi ale fiilor lui Levi, căci ei au ieşit cei dintâi la sorţi.
11
Le-au dat Chiriat-Arba, sau Hebronul, în muntele lui Iuda, şi locul dimprejur: Arba era tatăl lui Anac.
12
Câmpia cetăţii şi satele ei au fost date în stăpânire lui Caleb, fiul lui Iefune.
13
Au dat deci fiilor preotului Aaron: cetatea de scăpare pentru ucigaşi, Hebronul şi împrejurimile lui, Libna şi împrejurimile ei,
14
Iatirul şi împrejurimile lui, Eştemoa şi împrejurimile ei,
15
Holonul şi împrejurimile lui, Debirul şi împrejurimile lui,
16
Ainul şi împrejurimile lui, Iuta şi împrejurimile ei, şi Bet-Şemeşul şi împrejurimile lui: nouă cetăţi din aceste două seminţii;
17
şi din seminţia lui Beniamin: Gabaonul şi împrejurimile lui, Gheba şi împrejurimile ei,
18
Anatot şi împrejurimile lui, şi Almonul şi împrejurimile lui: patru cetăţi.
19
Toate cetăţile preoţilor, fiii lui Aaron, au fost treisprezece cetăţi şi împrejurimile lor.
20
Leviţii din familiile celorlalţi fii ai lui Chehat au avut prin sorţ cetăţi din seminţia lui Efraim.
21
Le-au dat cetatea de scăpare pentru ucigaşi, Sihemul şi împrejurimile lui, în muntele lui Efraim, Ghezerul şi împrejurimile lui,
22
Chibţaim şi împrejurimile lui, şi Bet-Horon şi împrejurimile lui, patru cetăţi;
23
din seminţia lui Dan: Elteche şi împrejurimile ei, Ghibeton şi împrejurimile lui,
24
Aialon şi împrejurimile lui, şi Gat-Rimon şi împrejurimile lui, patru cetăţi;
25
şi din jumătate din seminţia lui Manase: Taanac şi împrejurimile lui, şi Gat-Rimon şi împrejurimile lui, două cetăţi.
26
Toate cetăţile erau zece, şi împrejurimile lor, pentru familiile celorlalţi fii ai lui Chehat.
27
Au dat fiilor lui Gherşon, dintre familiile Leviţilor: din cealaltă jumătate a seminţiei lui Manase, cetatea de scăpare pentru ucigaşi Golan din Basan şi împrejurimile ei, şi Beeştra şi împrejurimile ei, două cetăţi;
28
din seminţia lui Isahar: Chişion şi împrejurimile lui, Dabrat şi împrejurimile lui,
29
Iarmutul şi împrejurimile lui şi En-Ganim şi împrejurimile lui, patru cetăţi;
30
din seminţia lui Aşer: Mişeal şi împrejurimile lui, Abdonul şi împrejurimile lui,
31
Helcat şi împrejurimile lui, şi Rehob şi împrejurimile lui, patru cetăţi;
32
şi din seminţia lui Neftali: cetatea de scăpare pentru ucigaşi Chedeş din Galilea şi împrejurimile ei, Hamot-Dor şi împrejurimile lui, şi Cartanul şi împrejurimile lui, trei cetăţi.
33
Toate cetăţile Gherşoniţilor, după familiile lor, erau treisprezece cetăţi, şi împrejurimile lor.
34
Celorlalţi Leviţi, cari făceau parte din familiile fiilor lui Merari, le-au dat: din seminţia lui Zabulon: Iocneamul şi împrejurimile lui, Carta şi împrejurimile ei,
35
Dimna şi împrejurimile ei, şi Nahalal, şi împrejurimile lui, patru cetăţi;
36
din seminţia lui Ruben: Beţerul şi împrejurimile lui, Iahţa şi împrejurimile ei,
37
Chedemot şi împrejurimile lui, şi Mefaat şi împrejurimile lui, patru cetăţi;
38
şi din seminţia lui Gad: cetatea de scăpare pentru ucigaşi, Ramot din Galaad şi împrejurimile lui, Mahanaim şi împrejurimile lui,
39
Hesbonul şi împrejurimile lui, şi Iaezerul şi împrejurimile lui, de toate: patru cetăţi.
40
Toate cetăţile cari au căzut la sorţi fiilor lui Merari, după familiile lor, alcătuind celelalte familii ale Leviţilor, erau douăsprezece cetăţi.
41
Toate cetăţile Leviţilor din mijlocul moşiilor copiilor lui Israel erau patruzeci şi opt de cetăţi, şi împrejurimile lor.
42
Fiecare din aceste cetăţi îşi avea împrejurimile ei de jur împrejur; aşa erau toate cetăţile acestea.
43
Astfel, Domnul a dat lui Israel toată ţara pe care jurase că o va da părinţilor lor; ei au luat-o în stăpânire şi s-au aşezat în ea.
44
Domnul le-a dat odihnă dejur împrejur, cum jurase părinţilor lor; niciunul din vrăjmaşii lor nu putuse să le stea împotrivă, şi Domnul i-a dat pe toţi în mânile lor.
45
Din toate vorbele bune pe cari le spusese casei lui Israel Domnul, niciuna n-a rămas neâmplinită: toate s-au împlinit.
{"verseMap":{"1":[{"id":41089,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68715,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96341,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123967,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10366,"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":13683,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gershonites Gershon","title_en":"Gershonites Gershon","content_ro":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","content_en":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","summary_ro":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","summary_en":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20642,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joshua (Person)","title_en":"Joshua (Person)","content_ro":"<h3>JOSHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Nun, Moses’ assistant and successor, and the military leader whom God chose to lead the Israelites in the conquest of Canaan (Nm 13:16, <span>kjv<\/span> “Jehoshua”; also spelled “Jehoshuah” in 1 Chr 7:27 and “Jeshua” in Neh 8:17).<\/li>\n<p>Early in the exodus, Joshua was sent by Moses to fight against the Amalekites (Ex 17:8-15). Joshua defeated Amalek, and Moses wrote of the event and built an altar that he called “The <span>Lord<\/span> Is My Banner” (v 15).<\/p>\n<p>When Moses sent 12 men from Kadesh-barnea to spy out the land of Canaan, Joshua represented the tribe of Ephraim (Nm 13:8). At that time Joshua was called Hoshea, but Moses changed his name to Joshua (vv 8, 16). Joshua and Caleb were the only two spies to bring back an affirmative report concerning an Israelite invasion of the land (14:6-9). Consequently, of all the adult Israelite males to leave Egypt in the exodus, only these two crossed the Jordan River and entered the Promised Land (v 30).<\/p>\n<p>When the Lord announced to Moses his impending death, Moses asked about his successor, and the Lord appointed Joshua to that position (Nm 27:12-23). After the death of Moses on Mt Nebo, Joshua’s leadership was confirmed (34:17), and the Lord told Joshua to go over the Jordan and take the land (Jos 1:1-2).<\/p>\n<p>From the Transjordan, Joshua sent two men across the river to reconnoiter Jericho (ch 2). In Jericho they were concealed by Rahab and later safely made their way back to Joshua to report that the people of the land were fainthearted because of the Israelites (vv 23-24).<\/p>\n<p>When Israel had crossed the river, the Lord instructed Joshua to set up a circle of 12 stones at Gilgal to commemorate this passage (Jos 4:1-7). The Lord then commanded all of the males who had been born during the exodus to be circumcised (5:2-9).<\/p>\n<p>While camped at Gilgal, near Jericho, Joshua was confronted by a man with a drawn sword. When Joshua challenged the man, he learned that it was the Lord, who told him to remove his shoes, for the ground was holy (Jos 5:13-15). The Lord gave Joshua directions for the destruction of Jericho; these were followed explicitly and the city fell (ch 6). The attack on Ai ended in temporary defeat, until the matter of Achan’s sin was discovered and judged (7:10-26). Then Ai was taken and destroyed.<\/p>\n<p>Joshua built an altar on Mt Ebal (Jos 8:30-32), and the blessings and curses were read, as commanded by God through Moses (Jos 8:33-35; cf. Dt 27–28).<\/p>\n<p>Because the Israelites failed to ask direction from the Lord (Jos 9:14), Joshua was tricked into making a covenant of peace with the Hivites of Gibeon. Joshua then reduced them to doing menial tasks in Israel (vv 21-27).<\/p>\n<p>The kings of the various Canaanite cities allied themselves against the Israelite threat (Jos 9:1-2) and a league of five Amorite cities (Jerusalem, Hebron, Jarmuth, Lachish, and Eglon) attacked Gibeon (10:1-5). The Gibeonites appealed to Joshua for help; he responded quickly against this Amorite confederation and routed the Amorite forces. It was on this occasion that Joshua commanded the sun and the moon to stand still so that Israel could have more time to defeat these adversaries (vv 12-14). This victory was followed by a series of successful attacks on enemy towns (vv 28-43).<\/p>\n<p>A northern alliance headed by Jabin, king of Hazor, was the next opposition (Jos 11:1-5). The Lord assured Joshua of success, and the city of Hazor was taken and destroyed by fire (vv 6-15). Joshua 11:23 summarizes the conquest of the land, and chapter 12 enumerates the kings who were conquered.<\/p>\n<p>Joshua was now old, and the Lord told him that much land remained to be possessed. These territories are listed, but the Lord directed Joshua to proceed with the division of the land among the nine and a half tribes (Jos 13:7; cf. 13:8–18:28). Joshua himself was given the city he asked for, Timnath-serah, in the hill country of Ephraim, which he rebuilt and settled (19:49-50).<\/p>\n<p>The Lord told Joshua to appoint cities of refuge to which a person guilty of manslaughter could flee to escape the avenger of blood (Jos 20). Then the Levites came to Eleazar the priest and Joshua to request that they be given their cities, as the Lord had commanded through Moses (21:1-42).<\/p>\n\n<p>In his advanced years Joshua summoned all Israel and solemnly charged them to continue in faithfulness to the Lord (Jos 23). Finally, he called all Israel to Shechem, where he gave them his farewell message. He summed up the Lord’s dealings with them from the time of Abraham and again challenged them to serve the Lord, putting before them the well-known choice and decision: “Choose today whom you will serve. . . . As for me and my family, we will serve the <span>Lord<\/span>” (24:15, <span>nlt<\/span>).<\/p>\n<p>Joshua died at the age of 110 years and was buried in the land of his inheritance at Timnath-serah (Jos 24:29-30; the parallel account in Jgs 2:8-9 reads “Timnath-heres,” <span>nlt<\/span> mg). Israel served the Lord during all the days of Joshua and the elders who outlived him (Jos 24:31; Jgs 2:7).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Israel, History of; Joshua, Book of.<\/p>\n<li>2. Inhabitant of Beth-shemesh. It was his grainfield into which the cart carrying the ark sent by the Philistines came. It stopped by a large stone which was then used to commemorate this event (1 Sm 6:14, 18).<\/li>\n<li>3. Governor of Jerusalem during King Josiah’s reign (2 Kgs 23:8).<\/li>\n<li>4. Jozadak’s son and high priest during the days of Zerubbabel in postexilic Jerusalem (Hg 1:1-14; 2:2-4; Zec 3:1-9; 6:11; <span>nlt<\/span> “Jeshua”). Joshua is alternately called Jeshua in Ezra and Nehemiah. <em>See<\/em> Jeshua (Person) #3.<\/li>\n<li>5. Eliezer’s son and an ancestor of Jesus Christ (Lk 3:29). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>JOSHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Nun, Moses’ assistant and successor, and the military leader whom God chose to lead the Israelites in the conquest of Canaan (Nm 13:16, <span>kjv<\/span> “Jehoshua”; also spelled “Jehoshuah” in 1 Chr 7:27 and “Jeshua” in Neh 8:17).<\/li>\n<p>Early in the exodus, Joshua was sent by Moses to fight against the Amalekites (Ex 17:8-15). Joshua defeated Amalek, and Moses wrote of the event and built an altar that he called “The <span>Lord<\/span> Is My Banner” (v 15).<\/p>\n<p>When Moses sent 12 men from Kadesh-barnea to spy out the land of Canaan, Joshua represented the tribe of Ephraim (Nm 13:8). At that time Joshua was called Hoshea, but Moses changed his name to Joshua (vv 8, 16). Joshua and Caleb were the only two spies to bring back an affirmative report concerning an Israelite invasion of the land (14:6-9). Consequently, of all the adult Israelite males to leave Egypt in the exodus, only these two crossed the Jordan River and entered the Promised Land (v 30).<\/p>\n<p>When the Lord announced to Moses his impending death, Moses asked about his successor, and the Lord appointed Joshua to that position (Nm 27:12-23). After the death of Moses on Mt Nebo, Joshua’s leadership was confirmed (34:17), and the Lord told Joshua to go over the Jordan and take the land (Jos 1:1-2).<\/p>\n<p>From the Transjordan, Joshua sent two men across the river to reconnoiter Jericho (ch 2). In Jericho they were concealed by Rahab and later safely made their way back to Joshua to report that the people of the land were fainthearted because of the Israelites (vv 23-24).<\/p>\n<p>When Israel had crossed the river, the Lord instructed Joshua to set up a circle of 12 stones at Gilgal to commemorate this passage (Jos 4:1-7). The Lord then commanded all of the males who had been born during the exodus to be circumcised (5:2-9).<\/p>\n<p>While camped at Gilgal, near Jericho, Joshua was confronted by a man with a drawn sword. When Joshua challenged the man, he learned that it was the Lord, who told him to remove his shoes, for the ground was holy (Jos 5:13-15). The Lord gave Joshua directions for the destruction of Jericho; these were followed explicitly and the city fell (ch 6). The attack on Ai ended in temporary defeat, until the matter of Achan’s sin was discovered and judged (7:10-26). Then Ai was taken and destroyed.<\/p>\n<p>Joshua built an altar on Mt Ebal (Jos 8:30-32), and the blessings and curses were read, as commanded by God through Moses (Jos 8:33-35; cf. Dt 27–28).<\/p>\n<p>Because the Israelites failed to ask direction from the Lord (Jos 9:14), Joshua was tricked into making a covenant of peace with the Hivites of Gibeon. Joshua then reduced them to doing menial tasks in Israel (vv 21-27).<\/p>\n<p>The kings of the various Canaanite cities allied themselves against the Israelite threat (Jos 9:1-2) and a league of five Amorite cities (Jerusalem, Hebron, Jarmuth, Lachish, and Eglon) attacked Gibeon (10:1-5). The Gibeonites appealed to Joshua for help; he responded quickly against this Amorite confederation and routed the Amorite forces. It was on this occasion that Joshua commanded the sun and the moon to stand still so that Israel could have more time to defeat these adversaries (vv 12-14). This victory was followed by a series of successful attacks on enemy towns (vv 28-43).<\/p>\n<p>A northern alliance headed by Jabin, king of Hazor, was the next opposition (Jos 11:1-5). The Lord assured Joshua of success, and the city of Hazor was taken and destroyed by fire (vv 6-15). Joshua 11:23 summarizes the conquest of the land, and chapter 12 enumerates the kings who were conquered.<\/p>\n<p>Joshua was now old, and the Lord told him that much land remained to be possessed. These territories are listed, but the Lord directed Joshua to proceed with the division of the land among the nine and a half tribes (Jos 13:7; cf. 13:8–18:28). Joshua himself was given the city he asked for, Timnath-serah, in the hill country of Ephraim, which he rebuilt and settled (19:49-50).<\/p>\n<p>The Lord told Joshua to appoint cities of refuge to which a person guilty of manslaughter could flee to escape the avenger of blood (Jos 20). Then the Levites came to Eleazar the priest and Joshua to request that they be given their cities, as the Lord had commanded through Moses (21:1-42).<\/p>\n\n<p>In his advanced years Joshua summoned all Israel and solemnly charged them to continue in faithfulness to the Lord (Jos 23). Finally, he called all Israel to Shechem, where he gave them his farewell message. He summed up the Lord’s dealings with them from the time of Abraham and again challenged them to serve the Lord, putting before them the well-known choice and decision: “Choose today whom you will serve. . . . As for me and my family, we will serve the <span>Lord<\/span>” (24:15, <span>nlt<\/span>).<\/p>\n<p>Joshua died at the age of 110 years and was buried in the land of his inheritance at Timnath-serah (Jos 24:29-30; the parallel account in Jgs 2:8-9 reads “Timnath-heres,” <span>nlt<\/span> mg). Israel served the Lord during all the days of Joshua and the elders who outlived him (Jos 24:31; Jgs 2:7).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Israel, History of; Joshua, Book of.<\/p>\n<li>2. Inhabitant of Beth-shemesh. It was his grainfield into which the cart carrying the ark sent by the Philistines came. It stopped by a large stone which was then used to commemorate this event (1 Sm 6:14, 18).<\/li>\n<li>3. Governor of Jerusalem during King Josiah’s reign (2 Kgs 23:8).<\/li>\n<li>4. Jozadak’s son and high priest during the days of Zerubbabel in postexilic Jerusalem (Hg 1:1-14; 2:2-4; Zec 3:1-9; 6:11; <span>nlt<\/span> “Jeshua”). Joshua is alternately called Jeshua in Ezra and Nehemiah. <em>See<\/em> Jeshua (Person) #3.<\/li>\n<li>5. Eliezer’s son and an ancestor of Jesus Christ (Lk 3:29). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"JOSHUA (Person) 1. Son of Nun, Moses’ assistant and successor, and the military leader whom God chose to lead the Israelites in the conquest of Canaan (Nm 13:16, kjv “Jehoshua”; also spelled “Jehoshuah” in 1 Chr 7:27 and “Jeshua” in Neh 8:17). Early in the exodus, Joshua was sent by Moses to fight against the Amalekites (Ex 17:8-15). Joshua defeated Amalek, and Moses wrote of the event and built an altar that he called “The Lord Is My Banner” (v 15). When Moses sent 12 men from Kadesh-barnea ...","summary_en":"JOSHUA (Person) 1. Son of Nun, Moses’ assistant and successor, and the military leader whom God chose to lead the Israelites in the conquest of Canaan (Nm 13:16, kjv “Jehoshua”; also spelled “Jehoshuah” in 1 Chr 7:27 and “Jeshua” in Neh 8:17). Early in the exodus, Joshua was sent by Moses to fight against the Amalekites (Ex 17:8-15). Joshua defeated Amalek, and Moses wrote of the event and built an altar that he called “The Lord Is My Banner” (v 15). When Moses sent 12 men from Kadesh-barnea ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20857,"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":22281,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kohathites Kohath","title_en":"Kohathites Kohath","content_ro":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","content_en":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","summary_ro":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","summary_en":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23007,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Levi","title_en":"Tribe of Levi","content_ro":"<h3>LEVI, Tribe of<\/h3>\n<p>Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2).<\/p>\n<p>Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at the time (v 30) and his deathbed curse (49:5-7), foretelling that the descendants of Levi and Simeon will be scattered throughout Israel. This does not seem a likely background for God’s priestly tribe, but so it proved to be, for it was as a priestly tribe that Levi was scattered through Israel, while Simeon merely melted into the desert south of Judah.<\/p>\n<p>At first Levi was apparently a “secular” tribe like any other. True, Moses and Aaron were of Levi (Ex 2:1), but no stress is laid on this. Levi’s later position was God’s reward for its costly faithfulness when Israel rebelled against God (32:25-29); this inaugurated the “covenant with Levi” (Nm 18:19). Henceforth the tribe of Levi would be accepted by God instead of Israel’s firstborn sons, who belonged to him by the law of “firstfruits” (3:11-13). Levi, as a tribe, could therefore own no tribal territory: God himself was their inheritance (18:20). However, they were given 48 villages, with their pasturelands, in which to live (Jos 21:1-42). These included the six cities of refuge (ch 20).<\/p>\n<p>Since Levi could not amass wealth, the tribe was to be supported by gifts and tithes (Nm 18:21); like the widow, orphan, and stranger, they were commended to the care of God’s people (Dt 14:29). Since they were God’s tribe, Joab was unwilling to include Levi in David’s census (1 Chr 21:6; cf. Nm 1:49). Naturally, Levi did not serve in war except in a religious capacity (2 Chr 20:21). Their service pertained to the meeting tent (Nm 1:50-53) and later the temple (1 Chr 23:25-32). Within Levi the Bible makes a clear distinction between (1) the high priest (sometimes merely called “the priest,” 1 Sm 1:9), who came from one branch of Aaron’s family; (2) the rest of the priests, also of particular families; and (3) a mass of subordinate Levites, who had lesser tasks. In early days they packed and moved the portable tent of meeting (Nm 1:50-51), as well as did other duties; in later days they served as porters and choristers (1 Chr 16:42). The duties of Levi are summarized in Deuteronomy 33:8-11, where oracular guidance and theological instruction are just as important as their priestly duties. It is therefore no surprise that Jehoshaphat later used them as teachers of law (2 Chr 17:7-9). Nevertheless, the ordinary Israelite thought of them primarily as priestly (Jgs 17:13).<\/p>\n<p>Later references to the lasting covenant with Levi are found in Jeremiah 33:20-26 and Malachi 3:3-4. Members of the tribe returned from the exile (Ezr 2:36-42), apparently more coming from the priestly than the wider Levitical section. Barnabas, in NT days, belonged to the tribe of Levi (Acts 4:36). Indeed, among modern Jews, wherever the surname Levy is found, a member of the tribe probably lives on.<\/p>\n<p><em>See also<\/em> Priests and Levites.<\/p>","content_en":"<h3>LEVI, Tribe of<\/h3>\n<p>Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2).<\/p>\n<p>Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at the time (v 30) and his deathbed curse (49:5-7), foretelling that the descendants of Levi and Simeon will be scattered throughout Israel. This does not seem a likely background for God’s priestly tribe, but so it proved to be, for it was as a priestly tribe that Levi was scattered through Israel, while Simeon merely melted into the desert south of Judah.<\/p>\n<p>At first Levi was apparently a “secular” tribe like any other. True, Moses and Aaron were of Levi (Ex 2:1), but no stress is laid on this. Levi’s later position was God’s reward for its costly faithfulness when Israel rebelled against God (32:25-29); this inaugurated the “covenant with Levi” (Nm 18:19). Henceforth the tribe of Levi would be accepted by God instead of Israel’s firstborn sons, who belonged to him by the law of “firstfruits” (3:11-13). Levi, as a tribe, could therefore own no tribal territory: God himself was their inheritance (18:20). However, they were given 48 villages, with their pasturelands, in which to live (Jos 21:1-42). These included the six cities of refuge (ch 20).<\/p>\n<p>Since Levi could not amass wealth, the tribe was to be supported by gifts and tithes (Nm 18:21); like the widow, orphan, and stranger, they were commended to the care of God’s people (Dt 14:29). Since they were God’s tribe, Joab was unwilling to include Levi in David’s census (1 Chr 21:6; cf. Nm 1:49). Naturally, Levi did not serve in war except in a religious capacity (2 Chr 20:21). Their service pertained to the meeting tent (Nm 1:50-53) and later the temple (1 Chr 23:25-32). Within Levi the Bible makes a clear distinction between (1) the high priest (sometimes merely called “the priest,” 1 Sm 1:9), who came from one branch of Aaron’s family; (2) the rest of the priests, also of particular families; and (3) a mass of subordinate Levites, who had lesser tasks. In early days they packed and moved the portable tent of meeting (Nm 1:50-51), as well as did other duties; in later days they served as porters and choristers (1 Chr 16:42). The duties of Levi are summarized in Deuteronomy 33:8-11, where oracular guidance and theological instruction are just as important as their priestly duties. It is therefore no surprise that Jehoshaphat later used them as teachers of law (2 Chr 17:7-9). Nevertheless, the ordinary Israelite thought of them primarily as priestly (Jgs 17:13).<\/p>\n<p>Later references to the lasting covenant with Levi are found in Jeremiah 33:20-26 and Malachi 3:3-4. Members of the tribe returned from the exile (Ezr 2:36-42), apparently more coming from the priestly than the wider Levitical section. Barnabas, in NT days, belonged to the tribe of Levi (Acts 4:36). Indeed, among modern Jews, wherever the surname Levy is found, a member of the tribe probably lives on.<\/p>\n<p><em>See also<\/em> Priests and Levites.<\/p>","summary_ro":"LEVI, Tribe of Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2). Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at th...","summary_en":"LEVI, Tribe of Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2). Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at th...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23037,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Levitical Cities","title_en":"Levitical Cities","content_ro":"<h3>LEVITICAL CITIES<\/h3>\n<p>Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34).<\/p>\n<p>Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for the priests (Jos 21:4), including the six cities of refuge. In spite of some variation between the two lists, it seems clear that they go back to one original. The distribution of the Levitical towns tells much about their purpose. They were distributed among the 12 tribes but not usually placed at the tribal centers. Those in Judah and Simeon were actually in the southern hill country, the area where the satellite clans of the Calebites and the Kenizzites had settled. Those in Benjamin were grouped along the southern half of that tribe’s inheritance, the part later attached to Judah; the family of Saul was located there. Levitical towns were placed in border areas where garrisons were required—for example, on the eastern desert fringes in Reuben and facing Philistia in Dan. Other key territories were in the plains where Asher, Manasseh, and other Galilean tribes had originally failed to conquer the Canaanite cities (Jgs 1:27, 31). Thus, the Levites were assigned places where the special task of controlling strategic areas was necessary. Many of the towns were not taken during the initial conquest and only came under Israelite control in the reign of David.<\/p>\n<p>Though the Levites were not the exclusive residents of any one city (they shared them with other Israelites), they were posted there for specific duties. They tended to the work of the Lord and the service of the king (1 Chr 26:30-32). Collecting tithes (Nm 18:21; Dt 14:28), handling legal and judicial matters (1 Chr 26:29; 2 Chr 17:8; 19:8-10), military garrison duties (1 Chr 26:1-19), and managing the storehouses (v 22) were all Levitical responsibilities. Though they served by rotation in the capital (27:1), they also had similar duties the year round in their home districts (26:29-32). Their loyalty to the house of David caused them to lose their status in the northern kingdom, so most of them joined Judah when the kingdom was split (2 Chr 11:13-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","content_en":"<h3>LEVITICAL CITIES<\/h3>\n<p>Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34).<\/p>\n<p>Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for the priests (Jos 21:4), including the six cities of refuge. In spite of some variation between the two lists, it seems clear that they go back to one original. The distribution of the Levitical towns tells much about their purpose. They were distributed among the 12 tribes but not usually placed at the tribal centers. Those in Judah and Simeon were actually in the southern hill country, the area where the satellite clans of the Calebites and the Kenizzites had settled. Those in Benjamin were grouped along the southern half of that tribe’s inheritance, the part later attached to Judah; the family of Saul was located there. Levitical towns were placed in border areas where garrisons were required—for example, on the eastern desert fringes in Reuben and facing Philistia in Dan. Other key territories were in the plains where Asher, Manasseh, and other Galilean tribes had originally failed to conquer the Canaanite cities (Jgs 1:27, 31). Thus, the Levites were assigned places where the special task of controlling strategic areas was necessary. Many of the towns were not taken during the initial conquest and only came under Israelite control in the reign of David.<\/p>\n<p>Though the Levites were not the exclusive residents of any one city (they shared them with other Israelites), they were posted there for specific duties. They tended to the work of the Lord and the service of the king (1 Chr 26:30-32). Collecting tithes (Nm 18:21; Dt 14:28), handling legal and judicial matters (1 Chr 26:29; 2 Chr 17:8; 19:8-10), military garrison duties (1 Chr 26:1-19), and managing the storehouses (v 22) were all Levitical responsibilities. Though they served by rotation in the capital (27:1), they also had similar duties the year round in their home districts (26:29-32). Their loyalty to the house of David caused them to lose their status in the northern kingdom, so most of them joined Judah when the kingdom was split (2 Chr 11:13-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","summary_ro":"LEVITICAL CITIES Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34). Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for...","summary_en":"LEVITICAL CITIES Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34). Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31334,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Priests and Levites","title_en":"Priests and Levites","content_ro":"<h3>PRIESTS AND LEVITES<\/h3>\n<p>Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levites fulfilled a variety of essentially religious duties and were equivalent approximately to the clergy in modern times. They were professional men and were supported for their full-time religious work.<\/p>\n<p>The role of the priesthood may be seen most clearly in the context of Israelite religion as a whole. At the heart of religion was a relationship with God; to be an Israelite or a Jew was to know and maintain a continuous relationship with the living God. This relationship found its outward expression in a variety of contexts: the covenant, the temple, worship, and every facet of daily life. Thus religion, understood as a relationship, had two perspectives: the relationship with God and that with fellow human beings. It had both a personal and a communal dimension to it. The priests were the guardians and servants of this life of relationship, which was at the heart of OT religion; all their functions can best be understood within the context of a relationship between God and Israel. The prophets, too, were servants of the covenant relationship. While the priests functioned as the normal servants of religion, the prophets’ role was more that of calling a delinquent people back to the relationship with God in times of crisis.<\/p>\n<p>In the OT, there are frequent references to both priests and Levites; in a number of biblical texts, however, the distinction is not clear (see, e.g., Dt 18:1-8). From the scholarly point of view, the precise relationship between priests and Levites is a continuing problem that has not yet been fully resolved. In general terms, only the sons of Aaron were to assume the role of priests; all other Levites would have religious functions, though technically they would not be priests. While this distinction is clear in most biblical texts, in others there is lack of certainty and clarity. It is clear, however, that <em>priests<\/em> (Levites descended from Aaron) and <em>Levites<\/em> (other than the descendants of Aaron) all had professional religious duties to perform. The precise nature of those duties varied from time to time in the course of Israel’s history.<\/p>\n<p>Preview<\/p>\n<p>• The Origins of the Priesthood<\/p>\n<p>• The High Priest<\/p>\n<p>• The Priests<\/p>\n<p>• The Levites<\/p>\n<p>• The History of the Institution<\/p>\n<p>• The Priesthood in New Testament Times<\/p>\n<p class=\"h2\" id=\"TheOriginsofthePriesthood\">The Origins of the Priesthood<\/p>\n<p>The priesthood in Israel began during the time of Moses and Aaron. The exodus from Egypt was not only the liberation of a group of Hebrew slaves but also the birth of the nation of Israel. The nation that was born in the exodus was given its constitution in the covenant of Sinai. The law of this covenant established the foundations and origins of Israelite priesthood. It provides insight into the three basic categories to be considered: the high priest, the priests, and the Levites.<\/p>\n<p class=\"h2\" id=\"TheHighPriest\">The High Priest<\/p>\n<p>Any large and complex organization requires a head or leader, and this was true also of the Hebrew priesthood (though in its early days it was a small organization). The covenant was established through Moses, the prophet, through whom God gave the offer and substance of the covenant relationship; religious life within the covenant was to be the primary responsibility of Aaron, who was the first and chief priest.<\/p>\n<p>In the earliest days of Israel’s priesthood, it is probable that the high priest’s office was relatively informal; he was chief or leader among his fellow priests. The office was significant, nevertheless, and involved a special ritual of investiture, special clothing, and certain special responsibilities. While the high priest’s duties were similar in principle to those of other priests, he had certain exclusive responsibilities. To some extent, his duties were administrative, pertaining to all the priests of whom he had charge. But his position was more weighty than that of an administrator; just as all priests were the servants and guardians of the covenant relationship, so the high priest was chief servant and chief guardian. In his hands rested spiritual responsibility for the entire people of God, and therein lay the true honor and gravity of his position.<\/p>\n\n<p>This spiritual seniority of the high priest is seen most clearly in certain tasks he undertook within Israel’s life of worship. The clearest example may be seen in the annual observation of the Day of Atonement (Yom Kippur). On that day alone, the high priest entered the Holy of Holies and, standing before the “mercy seat,” he sought God’s forgiveness and mercy for the whole nation of Israel (Lv 16:1-19). It is in that ceremony that Israel’s covenant faith is seen most clearly. Israel’s religion was one of relationship with a holy God, and human evil disrupted that relationship. While all worship and sacrifices throughout the year were concerned with the continuation of the relationship, the Day of Atonement was the most solemn day of the year, in which the attention of all the people focused upon the meaning of their existence. Life held meaning only if the relationship with God could be maintained; the high priest had the great honor and heavy burden of seeking God’s mercy for all Israel.<\/p>\n<p>The special clothing worn by the high priest was symbolic of the nature and importance of his office; although all the symbolism cannot be determined, some of it is made clear in the biblical text. There are three particular themes in the symbolism. The first is beauty. The sense of beauty emerges from the quality and design of all the items of clothing, together with the use of color and precious stones. But beauty is dominant in the breastplate; the Hebrew word translated approximately as “breastplate” has as its basic sense “beauty” or “excellence.” The clothing symbolizes beauty, while beauty describes the office; the two other themes associated with the symbolism bring out the excellence of the office.<\/p>\n<p>The second theme is the role of the priest as representative of Israel before God. This essential dimension of the office of the high priest is explicitly identified in the names of the tribes of Israel in the two onyx stones in the ephod, and in the 12 precious stones attached to the breastplate. The high priest entered God’s presence to seek deliverance from God’s judgment (the breastplate is identified with judgment; Ex 28:15) for his people and in order to keep the people constantly in God’s remembrance (v 12), as symbolized by the two onyx stones. The third theme is the role of high priest as the representative of God to Israel. This dimension of the office is seen in the Urim and Thummim, kept in the breastpiece, by means of which God made known his will to Israel. The high priest, Aaron, fully robed, was a splendid figure, and the splendor of his garments indicated the magnificence of the office with which he had been entrusted.<\/p>\n<p>The high priesthood was to be passed on within the family (for the high priest was expected to be a married man), although in later history the practice was not always adhered to. On Aaron’s death, the office passed to Eleazar, one of his four sons.<\/p>\n<p class=\"h2\" id=\"ThePriests\">The Priests<\/p>\n<p>Priests took office not as the result of a particular vocation but by virtue of priestly descent. Thus the first priests were the four sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. These four were ordained at the same time that Aaron was ordained high priest (Ex 28:1). Like him, they had special clothing, which was basically similar, though it lacked the distinctive garments of the high priest (the special ephod, the breastpiece, and the crown). The priesthood would be passed down through their sons.<\/p>\n<p>The sanctity of the priestly office was such that it was preserved from degeneration through specific laws. A man must be a descendant of Aaron to be a priest, but he was also required to meet a variety of other qualifications. He would not marry a divorcée or a former prostitute (Lv 21:7). If he was afflicted by certain kinds of disease or congenital defects, he was barred from priestly office (e.g., blindness, lameness, mutilation, being a hunchback or dwarf; vv 16-23). The principle involved was similar to that applying to animals used in sacrifice—only those free from defect or blemish were suitable for divine service.<\/p>\n<p>In the earliest days of the priesthood there is some information provided in the biblical text concerning the specific duties of the priests. Eleazar had overall responsibility for the tabernacle and its offerings (Nm 4:16); assisted Moses in a number of duties, such as numbering the people and dividing the land (26:1-2; 32:2); and later served as an adviser to Joshua. Ithamar was responsible for the construction of the tabernacle (Ex 38:21) and supervised the families of the Gershonites and Merarites (Nm 4:28-33). Nadab and Abihu, however, died soon after their ordination as a result of a sinful act in their priestly duties (Lv 10:1-7), which may have been related in part to drunkenness (vv 8-9).<\/p>\n<p>Priestly duties, in general, fell into three areas (Dt 33:8-10). First, priests were responsible, in conjunction with the high priest, for declaring God’s will to the people. Second, they had responsibilities in religious education; they were to teach to Israel God’s ordinances and law (v 10). Third, they were to be the servants of the tabernacle, participating in Israel’s sacrifices and worship. There were a number of other duties that may have fallen to them, which they would have shared with the Levites in general.<\/p>\n<p>The priests, along with all other Levites, did not own any land, as did the other Israelite tribes. Their task was to be entirely in the direct service to God. The absence of land, however, meant that they could not support and feed themselves as could other men and women. Consequently, the law specified that they could be supported for their services by the people as a whole. They were to receive, from worshipers, portions of animals that were brought to the tabernacle, as well as corn, wine, oil, and wool.<\/p>\n<p class=\"h2\" id=\"TheLevites\">The Levites<\/p>\n<p>This term includes the priests, in a broad sense, for the sons of Aaron belonged to the tribe of Levi. For practical purposes, however, the Levites were those of the tribe other than the priests. The Levites also functioned in the service of the tabernacle, though they had a subordinate position. They, too, were professional men and were paid in money and in kind for their services. Though they did not inherit tribal territory of their own, there were a number of cities set aside for their use (Nm 35:1-8), and pasturelands were designated outside those cities for their livestock.<\/p>\n<p>The Levites were divided into three principal families, the descendants of Kohath, Gershon, and Merari (Nm 4). Each of these families had particular responsibilities with respect to the care and transport of the tabernacle. The sons of Kohath carried the tabernacle furniture (after it had been covered by the priests), the sons of Gershon cared for the coverings and screens, and the sons of Merari carried and erected the tabernacle’s frame. The priests, by contrast, were responsible for the transportation of the ark of the covenant. The role of each Levite, as servant of the tabernacle, was restricted; he undertook his professional duties between the ages of 25 and 50 (8:24-26).<\/p>\n<p>Although many of the duties of the Levites were of a mundane nature, they also had a very significant religious role. The law required that all the firstborn, including firstborn sons, be given to God, recalling the slaying of the firstborn at the exodus from Egypt. The Levites’ role in religion was that of being accepted by God in the place of the firstborn sons of Israel (Nm 3:11-13); their cattle, too, were accepted in place of the Israelites’ firstborn cattle. In the census taken in the time of Moses, the firstborn Israelites exceeded the number of the Levites, and a five-shekel redemption fee had to be paid into the priestly coffers for each person in excess (vv 40-51). The representative and substitutionary nature of the Levites can be seen in Israelite religion. Like the priests, they played a part in the larger activity of mediation between God and Israel.<\/p>\n<p>The law of Deuteronomy specifies a number of duties that may have fallen upon both priests and Levites (though the texts are ambiguous). These duties included participation in the activity of the law courts as judges, perhaps with special reference to religious crimes (Dt 17:8-9), taking care of the Book of the Law (v 18), controlling the lives and health of lepers (24:8), and participating directly in the conduct of covenant renewal ceremonies (27:9).<\/p>\n<p class=\"h2\" id=\"TheHistoryoftheInstitution\">The History of the Institution<\/p>\n<p>In theory, the covenant law of Moses determined the nature and course of the offices of priests and Levites for the future history of Israel. In practice, however, changing historical circumstances and changes in the shape of Israel’s religion and culture altered the shape of the priesthood and the role of the Levites from time to time. And even more significantly, the persons who held the offices shaped them and their effectiveness through their faithfulness or unfaithfulness.<\/p>\n<h5>The Priesthood before the Monarchy<\/h5>\n<p>In the time of Joshua, the priests continued to undertake their important task of carrying the ark of the covenant. The Levites assisted in the division and allocation of the newly acquired land among the Israelite tribes. In Joshua 21, there is a detailed list of the allocation of cities to both priests and Levites, in fulfillment of the earlier legislation. In the days of the settlement, beyond the Conquest, there is some evidence that the Levites took over the priestly duty of transporting the ark (1 Sm 6:15; 2 Sm 15:24).<\/p>\n<p>The writer of the book of Judges has recorded two stories that illuminate the lives of particular Levites. The first, the story of Micah (Jgs 17–18), describes the establishment of a local shrine in which Micah’s son was appointed as a priest (though he was not of Levite or Aaronic descent). Later, Micah hired an itinerant Levite to function as a priest in his shrine, though subsequently that Levite was persuaded to serve the tribe of Dan as a priest. It is difficult to fit the details of this story into the theoretical model of priests and Levites, though the story may illustrate the confused state of Israel’s religion at the time. What is particularly significant is that the role of the Levite-priest was primarily oracular (18:5-6). The second story in Judges is the rather horrifying account of a Levite and his concubine (ch 19). The story illustrates the moral decline and lack of law and order in Israel at the time, but it sheds little light on the role of the Levites.<\/p>\n<p>More information is provided about the priesthood during the 11th century <span>BC<\/span>, immediately before the establishment of the monarchy. The tabernacle (by now probably a semipermanent structure) and the ark of the covenant were located in Shiloh. The priest in charge of the sanctuary in Shiloh was Eli, who may have been a descendant of Aaron’s son Ithamar. His two sons, Hophni and Phinehas, also served as priests, indicating that the principle of family descent was still operative with respect to the priesthood. But although Eli was a faithful priest, his two sons abused the office.<\/p>\n<p>The precise role of Samuel in this period is unclear. He was primarily a judge and a prophet, but it is difficult to determine whether he was also a priest. In the historical narrative, he is not called a priest, though Psalm 99:6 might be interpreted to indicate his priestly office. There are a number of passages, however, that indicate he acted like a priest. For example, he offered sacrifices (1 Sm 7:9-10); as a young man he served in the sanctuary of Shiloh and wore an ephod (ch 2). Furthermore, one of the biblical genealogies implies priestly descent (1 Chr 6:23-30). Nevertheless, he is not normally identified as a priest and the introduction to his story refers to him as an Ephraimite, by descent from his father (1 Sm 1:1), not a Levite. If the priest is perceived as a permanent servant of the sanctuary, as was Eli, then it is clear that Samuel was not a priest. But the priestly role of Samuel may perhaps be related to the fact that his mother “lent” him to God (v 28) while he was still a boy.<\/p>\n<h5>The Priesthood during the Time of David and Solomon<\/h5>\n<p>Several radical changes took place during the reign of David and Solomon. These were a result, primarily, of the establishment of a permanent temple in Jerusalem and the installation of the ark of the covenant there. During the time of Saul, the first king of Israel, the social structure was essentially the same as it had been in the time of the judges. Saul, as king, was a military leader, but his relationship to religion and the priesthood was not clearly determined.<\/p>\n<p>David changed the situation in many important respects. After his capture of the city of Jerusalem, he made that place the political and religious capital of his nation. The religious centrality of Jerusalem was assured by moving the ark of the covenant there, together with the tabernacle. Jerusalem now became the permanent location of the ark, and therefore the permanent center of religion; at the same time, the various regional shrines, which had developed in the premonarchical period, were gradually eliminated.<\/p>\n<p>These changes had numerous implications for the priesthood and the Levites. During David’s reign, there were two principal priests, Abiathar and Zadok. Abiathar, a former priest of Nob, had joined David before his rise to power; he appears to have been a descendant of Eli, and through him of Ithamar, one of Aaron’s sons. Zadok’s background is less clear, though his lineage appears to go back to Aaron’s other son, Eleazar. These two priests are always named together in the texts describing David’s reign, and Zadok is always mentioned before Abiathar. Although neither is explicitly identified as high priest in the ancient texts, there is some evidence to suggest that Abiathar functioned as high priest (1 Kgs 2:35); in NT times, he is identified as such (Mk 2:26). Zadok, during David’s reign, may have been particularly responsible for the care of the ark of the covenant (2 Sm 15:24-25). These two priests had a significant position in David’s royal establishment; they may also have shared overall responsibility for the priests, whose lives were now centered on the Jerusalem temple.<\/p>\n<p>Much of David’s time was focused upon the preparations for building a permanent temple for God. In the preparation for the temple, and in its completion during the reign of King Solomon, the new activities of the Levites may be seen. (The construction of a permanent temple automatically removed their former responsibilities related to the care and transportation of the tabernacle.) Large numbers of Levites were employed as laborers in the actual building of the temple. Others found new tasks in the worship of God in the tabernacle during David’s reign and in the temple upon its completion. To the Levites, and especially to Heman, Asaph, and Ethan, was given primary responsibility for the music of worship; this involved not only singing but also the playing of a variety of instruments in the temple’s orchestra or band. The Levites had also a variety of other tasks; they worked as gatekeepers at the sanctuary, assisted the priests in the preparation of sacrifices, kept the sanctuary clean, and functioned as general administrative and legal officers (1 Chr 23:1-32). Other Levites functioned as bankers, with primary responsibility for the temple treasuries (26:20-28).<\/p>\n<p>Following David’s death, there was a dispute over the royal succession, from which Solomon emerged as the new king. During his reign, the temple was brought to its completion and the regular worship of the nation was conducted there. In the matter of succession, however, Abiathar had supported a losing candidate, and when Solomon was made king, he lost his important office in the royal court. During Solomon’s reign, the control of the priesthood passed into the hands of Zadok.<\/p>\n<h5>The Priesthood during the Divided Monarchy<\/h5>\n<p>The great empire, which had been built by David and maintained by Solomon, collapsed after Solomon’s death. From the ruins, two new and relatively insignificant states emerged. The southern kingdom, Judah, retained Jerusalem as its capital and the temple as its center of worship. The northern kingdom, Israel, located its first capital at Shechem, from where it was later moved to Tirzah.<\/p>\n<p>In the southern state of Judah, the priests and Levites continued to function normally within the Jerusalem temple. The office of high priest continued to be passed on by descent within the family of Zadok, who had held office in Solomon’s reign. The continuity of office in this family was to be retained down into the time of the second temple, when the Zadokite succession was interrupted about 171 <span>BC<\/span>. Nevertheless, for all the continuity of religion in Jerusalem, all was not well with religion in Judah, neither during the reign of its first king, Rehoboam, nor during the reigns of his successors. During Rehoboam’s reign, there was a decline in religion and also in the priesthood, when popular forms of religion were introduced as a result of foreign influence (1 Kgs 14:22-24). The history of the southern kingdom was marked by periods of religious decline followed by reform, often as a result of the activities of the prophets. The role of the priesthood was all too rarely one of spiritual leadership, and the priests themselves were often the subject of criticism by the prophets (e.g., Jer 2:8, 26).<\/p>\n<p>The northern kingdom, whose first king was Jeroboam I, inevitably had to introduce some radical changes in religion. Jeroboam could not recognize the temple of Jerusalem, partly because it lay outside his state and partly because it was intimately associated with the royal line of David. Jeroboam established two principal shrines in his kingdom, both of which were to retain importance during the relatively short life of the northern kingdom (200 years). The first was at Bethel, in the southern part of his kingdom near the border of Judah (it was only about 12 miles, or 19.3 kilometers, north of Jerusalem). The second shrine, or sanctuary, was at Dan, in the far northern part of his kingdom.<\/p>\n<p>Both these sanctuaries had ancient associations with the Hebrew traditions. Bethel is referred to as early as the time of Abram (Gn 12:8), and the sanctuary at Dan is known from the history of the judges (Jgs 18). There may indeed have been priests and Levites still residing in these two places, descendants of the former servants of the sanctuaries. But Jeroboam established a non-Levitical priesthood to serve in these sanctuaries and in various smaller shrines or “high places,” thereby cutting off the religious tradition of the northern state even more radically from that of Judah. The royal sanctuary at Bethel, so close to the Jerusalem temple, may have been set up in deliberate competition with the Judean sanctuary.<\/p>\n<p>The history of the priesthood in the northern kingdom is no more impressive than that of Judah. Many of the prophets, including Amos, Hosea, and Jeremiah, condemned the northern sanctuaries and their priests. Hosea was forceful in his condemnation: “As marauders lie in ambush for a man, so do bands of priests; they murder on the road to Shechem, committing shameful crimes” (Hos 6:9, <span>niv<\/span>). Those to whom the spiritual lives of the chosen people had been entrusted only rarely lived up to their responsibilities.<\/p>\n<h5>Priests and Levites during and after the Exile<\/h5>\n<p>The northern kingdom came to its end in 722 <span>BC<\/span>, defeated by the armies of Assyria, but religious life continued in Judah for a while longer. Eventually, the end of the southern state came about 586 <span>BC<\/span>; the defeat of the state by the Babylonians was accompanied by the destruction of Jerusalem and its temple (Lam 2:20). The Babylonian commander took Seraiah, the high priest, and Zephaniah, his assistant, to Riblah, where, along with other officials, they were executed (2 Kgs 25:18-21). Then a policy of exile was established by the Babylonians; the most important and influential people of Judah were deported to Babylon, while the less significant were allowed to remain, for they were unlikely to cause trouble. Of those exiled from Judah, many may have been priests (Jer 29:1), for they were men of influence. By way of contrast, it seems likely that a much smaller number of Levites was exiled, reflecting perhaps their inferior social position.<\/p>\n<p>In the city of Jerusalem there was little normal religious life during the years of the exile; the altar had been destroyed and was not restored until after the exile. No doubt some kind of activity continued, but it was an impoverished form of religion. Most of the priests were in exile in Babylon, but they could not function, for there was no temple or sanctuary. Ezekiel implies that God himself was the only “sanctuary” for the exiles (Ez 11:16). Not until the return from exile and the restoration of Jerusalem and its temple could the normal functions of priests and Levites resume.<\/p>\n<p>When the Babylonian Empire was defeated, the new Persian conquerors instituted a policy whereby the Hebrew exiles could return to their homeland. Of those returning, 4,289 are designated as priests and members of priestly families, while only 341 were Levites (Ezr 2:36-42); the imbalance probably reflects the imbalance in the number of those exiled initially. Under Joshua (Jeshua), the priest, and Zerubbabel, work began on the restoration. The priests played a significant role in the first year of the return, in the restoration of the altar in Jerusalem, so that sacrifice and worship to God could resume. Once the altar had been restored, the work began on the temple itself in the second year of the return. In this work, both the priests and the Levites were involved, and the laying of new foundations for the temple began. When the foundation had been laid, both priests, in their vestments, and Levites, in their role as singers and musicians, participated in the ceremony of dedication (3:8-13). Again, when the temple had been rebuilt, both priests and Levites participated in the ceremony of dedication (6:16-18). The restoration, however, was concerned with more than buildings; it also involved a moral and religious component. Though priests and Levites helped in this task, they were also affected by it. Many, for example, had married foreign wives (9:1), and thus had to conform to Ezra’s reform laws.<\/p>\n<p>To some extent, the priests and Levites resumed their normal duties in the worship of the postexilic period. The priests were engaged in the conduct of the temple worship. The Levites assisted, as temple servants (Neh 11:3), as treasurers and collectors of tithes (10:37-39), and as instructors or teachers of the law of God (8:7-9). Nevertheless, the history of the priesthood after the exile is not free of blemish. Condemnation of the abuses of the priestly office was delivered by the prophet Malachi (Mal 1:6–2:9). Malachi catalogues a list of priestly evils reminiscent of the evil priests who lived during the time of the monarchy.<\/p>\n<p>The office of high priest continued after the exile among the descendants of Zadok, being held first by Joshua (Hg 1:1). The different political circumstances, however, changed the nature of the high priestly office. Whereas in the days of the monarchy the high priest was subservient to the king, there was no king, in the proper sense, after the exile. From a political perspective, the Jews were members of a province or colony; for practical purposes, they were a community based upon a common religion. The high priest was no longer subject to the secular authority of a Jewish king, but his religious authority was considerable, and in some ways his functions were similar to those of a king in preexilic times.<\/p>\n<h5>The Priesthood in the Maccabean Period<\/h5>\n<p>During the second century <span>BC<\/span>, some changes took place in the priesthood, particularly with respect to the office of high priest, which marked the end of the OT era and set the background for the NT period. Judea, in the second century, was ruled by the Seleucid kings, who had inherited a portion of the massive Greek Empire established by Alexander the Great. The Judean province was controlled internally under the high priesthood, whose authority was received from the Seleucid kings.<\/p>\n<p>For the first three decades of the second century <span>BC<\/span>, the high priesthood remained with the Zadokite line of descent. The high priests were members of the (Zadokite) Oniad family: first, Onias III (198–174 <span>BC<\/span>); then Jason, brother of Onias III (174–171 <span>BC<\/span>). It was in the period of Jason that there began a series of events that would terminate the Zadokite tradition.<\/p>\n<p>Onias III had opposed the Hellenization policy of Antiochus IV (Epiphanes), which threatened to undermine the Jewish faith. Antiochus replaced Onias by Jason, who in effect purchased the high priesthood from the Seleucid king. In purchasing the priestly office, Jason had set a dangerous precedent; although he was of Zadokite descent, his act implied that the office could be bought and that descent was not vital. The opponents of Jason, the Tobiads, were able to remove him from office and have their own candidate, Menelaus (who was not a Zadokite), appointed in his place. This act resulted in a civil war between those supporting Jason and those supporting Menelaus, and the war in turn culminated in ruthless repressive measures by Antiochus Epiphanes; there were massacres in Jerusalem, and the temple was desecrated (167 <span>BC<\/span>). The desecration of the temple led to the Maccabean revolt, as a result of which the Jews regained their independence for a short time. Menelaus retained the office of high priest until 161 <span>BC<\/span> and was succeeded by Alcimus (161–159 <span>BC<\/span>).<\/p>\n<p>There then followed a period during which there was no high priest for seven years. The political climate, however, was such that it became unlikely that the Zadokite line would ever regain the high priesthood, which had been established in the time of King Solomon. The Maccabean Jonathan gained control of Jerusalem, and in 152 <span>BC<\/span>, with the approval of the Seleucid king, he was formally invested with the high priest’s robes of office. He was succeeded as high priest and ruler by his brother Simon in 143 <span>BC<\/span>, who also held the office with the approval of the Seleucids (Demetrius II). But in the third year of his reign (140 <span>BC<\/span>), the high priesthood of Simon received public approval in a great religious assembly, and the family of Simon became “high priest forever” (1 Macc 14:41-47). That event marked the real termination of the Zadokite tradition and the foundation of the Hasmonean line.<\/p>\n<p>The establishment of the high priestly office outside the Zadokite line did not go without challenge. It is probable that a sect within Judaism, now known as the Essenes, was born in reaction to the high priesthood of Simon. The Essenes (better known for the Dead Sea Scrolls) appear to have been founded by a Zadokite priest who rejected the authenticity and authority of Simon. Thus, in a limited sense, the Zadokite priests continued to survive.<\/p>\n<p class=\"h2\" id=\"ThePriesthoodinNewTestamentTimes\">The Priesthood in New Testament Times<\/p>\n<p>In the early NT period, both priests and Levites continued to function within the Jewish religion. Zechariah, father of John the Baptist, was a priest belonging to the division of Abijah (Lk 1:5), and his wife was also of priestly descent. When Zechariah was visited by an angel, he was engaged at the time in priestly duties in the Jerusalem temple—various divisions of priests took responsibility for the temple services for a period of time and then returned to their homes (v 23), as another division took over. The distinction between priests and Levites is also maintained in the NT (Jn 1:19) and appears in Jesus’ parable concerning the Good Samaritan (Lk 10:31-32). Both priests and Levites were among the earliest converts to Christianity; Barnabas was a Levite from Cyprus (Acts 4:36), and several priests responded to the proclamation of the gospel (6:7).<\/p>\n<p>The office of high priest is frequently referred to in the NT. Several high priests are named, the plurality of current and former holders of the office reflecting the nature of the position as an essentially political appointment (as distinct from its oldest definition, that of an office passing from father to son on the death of the father). The two most significant high priests in the NT are those who held office during the lifetime of Jesus. Annas was high priest about <span>AD<\/span> 6 to 15, but even after he ceased to hold the office formally, he continued to exert considerable influence through his son-in-law, the high priest Caiaphas (c. <span>AD<\/span> 18–36). Both were significant figures in the trial of Jesus. At a later date, Ananias, son of Nedebaeus, was high priest (c. <span>AD<\/span> 47–58) and president of the Sanhedrin during the time in which Paul was brought to trial.<\/p>\n<p>The priesthood held considerable authority in NT times. Most internal and religious matters in the Roman province of Judea were within the authority of the Sanhedrin, which functioned as a kind of provincial government, though its powers were limited in certain matters by Rome. Its membership included the ruling and former high priests and a large number of Sadducees, many of whom belonged to influential priestly families. This priestly influence in the Sanhedrin was indicative of the important role of the temple in Jewish life during the first century <span>AD<\/span>.<\/p>\n<p>In <span>AD<\/span> 70, following the destruction of the temple in Jerusalem, a radical change came about in the significance of the priesthood in Judaism. The end of the temple removed in effect the purpose for the existence of the priesthood. Although the priesthood continued after a fashion until the Bar-Kochba rebellion in <span>AD<\/span> 135, its days were numbered after <span>AD<\/span> 70. Since the end of the first century <span>AD<\/span>, Judaism has developed without priests, and its course down to the present century has been charted by the rabbis, the spiritual descendants of the Pharisees.<\/p>\n<p><em>See also<\/em> Priesthood.<\/p>","content_en":"<h3>PRIESTS AND LEVITES<\/h3>\n<p>Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levites fulfilled a variety of essentially religious duties and were equivalent approximately to the clergy in modern times. They were professional men and were supported for their full-time religious work.<\/p>\n<p>The role of the priesthood may be seen most clearly in the context of Israelite religion as a whole. At the heart of religion was a relationship with God; to be an Israelite or a Jew was to know and maintain a continuous relationship with the living God. This relationship found its outward expression in a variety of contexts: the covenant, the temple, worship, and every facet of daily life. Thus religion, understood as a relationship, had two perspectives: the relationship with God and that with fellow human beings. It had both a personal and a communal dimension to it. The priests were the guardians and servants of this life of relationship, which was at the heart of OT religion; all their functions can best be understood within the context of a relationship between God and Israel. The prophets, too, were servants of the covenant relationship. While the priests functioned as the normal servants of religion, the prophets’ role was more that of calling a delinquent people back to the relationship with God in times of crisis.<\/p>\n<p>In the OT, there are frequent references to both priests and Levites; in a number of biblical texts, however, the distinction is not clear (see, e.g., Dt 18:1-8). From the scholarly point of view, the precise relationship between priests and Levites is a continuing problem that has not yet been fully resolved. In general terms, only the sons of Aaron were to assume the role of priests; all other Levites would have religious functions, though technically they would not be priests. While this distinction is clear in most biblical texts, in others there is lack of certainty and clarity. It is clear, however, that <em>priests<\/em> (Levites descended from Aaron) and <em>Levites<\/em> (other than the descendants of Aaron) all had professional religious duties to perform. The precise nature of those duties varied from time to time in the course of Israel’s history.<\/p>\n<p>Preview<\/p>\n<p>• The Origins of the Priesthood<\/p>\n<p>• The High Priest<\/p>\n<p>• The Priests<\/p>\n<p>• The Levites<\/p>\n<p>• The History of the Institution<\/p>\n<p>• The Priesthood in New Testament Times<\/p>\n<p class=\"h2\" id=\"TheOriginsofthePriesthood\">The Origins of the Priesthood<\/p>\n<p>The priesthood in Israel began during the time of Moses and Aaron. The exodus from Egypt was not only the liberation of a group of Hebrew slaves but also the birth of the nation of Israel. The nation that was born in the exodus was given its constitution in the covenant of Sinai. The law of this covenant established the foundations and origins of Israelite priesthood. It provides insight into the three basic categories to be considered: the high priest, the priests, and the Levites.<\/p>\n<p class=\"h2\" id=\"TheHighPriest\">The High Priest<\/p>\n<p>Any large and complex organization requires a head or leader, and this was true also of the Hebrew priesthood (though in its early days it was a small organization). The covenant was established through Moses, the prophet, through whom God gave the offer and substance of the covenant relationship; religious life within the covenant was to be the primary responsibility of Aaron, who was the first and chief priest.<\/p>\n<p>In the earliest days of Israel’s priesthood, it is probable that the high priest’s office was relatively informal; he was chief or leader among his fellow priests. The office was significant, nevertheless, and involved a special ritual of investiture, special clothing, and certain special responsibilities. While the high priest’s duties were similar in principle to those of other priests, he had certain exclusive responsibilities. To some extent, his duties were administrative, pertaining to all the priests of whom he had charge. But his position was more weighty than that of an administrator; just as all priests were the servants and guardians of the covenant relationship, so the high priest was chief servant and chief guardian. In his hands rested spiritual responsibility for the entire people of God, and therein lay the true honor and gravity of his position.<\/p>\n\n<p>This spiritual seniority of the high priest is seen most clearly in certain tasks he undertook within Israel’s life of worship. The clearest example may be seen in the annual observation of the Day of Atonement (Yom Kippur). On that day alone, the high priest entered the Holy of Holies and, standing before the “mercy seat,” he sought God’s forgiveness and mercy for the whole nation of Israel (Lv 16:1-19). It is in that ceremony that Israel’s covenant faith is seen most clearly. Israel’s religion was one of relationship with a holy God, and human evil disrupted that relationship. While all worship and sacrifices throughout the year were concerned with the continuation of the relationship, the Day of Atonement was the most solemn day of the year, in which the attention of all the people focused upon the meaning of their existence. Life held meaning only if the relationship with God could be maintained; the high priest had the great honor and heavy burden of seeking God’s mercy for all Israel.<\/p>\n<p>The special clothing worn by the high priest was symbolic of the nature and importance of his office; although all the symbolism cannot be determined, some of it is made clear in the biblical text. There are three particular themes in the symbolism. The first is beauty. The sense of beauty emerges from the quality and design of all the items of clothing, together with the use of color and precious stones. But beauty is dominant in the breastplate; the Hebrew word translated approximately as “breastplate” has as its basic sense “beauty” or “excellence.” The clothing symbolizes beauty, while beauty describes the office; the two other themes associated with the symbolism bring out the excellence of the office.<\/p>\n<p>The second theme is the role of the priest as representative of Israel before God. This essential dimension of the office of the high priest is explicitly identified in the names of the tribes of Israel in the two onyx stones in the ephod, and in the 12 precious stones attached to the breastplate. The high priest entered God’s presence to seek deliverance from God’s judgment (the breastplate is identified with judgment; Ex 28:15) for his people and in order to keep the people constantly in God’s remembrance (v 12), as symbolized by the two onyx stones. The third theme is the role of high priest as the representative of God to Israel. This dimension of the office is seen in the Urim and Thummim, kept in the breastpiece, by means of which God made known his will to Israel. The high priest, Aaron, fully robed, was a splendid figure, and the splendor of his garments indicated the magnificence of the office with which he had been entrusted.<\/p>\n<p>The high priesthood was to be passed on within the family (for the high priest was expected to be a married man), although in later history the practice was not always adhered to. On Aaron’s death, the office passed to Eleazar, one of his four sons.<\/p>\n<p class=\"h2\" id=\"ThePriests\">The Priests<\/p>\n<p>Priests took office not as the result of a particular vocation but by virtue of priestly descent. Thus the first priests were the four sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. These four were ordained at the same time that Aaron was ordained high priest (Ex 28:1). Like him, they had special clothing, which was basically similar, though it lacked the distinctive garments of the high priest (the special ephod, the breastpiece, and the crown). The priesthood would be passed down through their sons.<\/p>\n<p>The sanctity of the priestly office was such that it was preserved from degeneration through specific laws. A man must be a descendant of Aaron to be a priest, but he was also required to meet a variety of other qualifications. He would not marry a divorcée or a former prostitute (Lv 21:7). If he was afflicted by certain kinds of disease or congenital defects, he was barred from priestly office (e.g., blindness, lameness, mutilation, being a hunchback or dwarf; vv 16-23). The principle involved was similar to that applying to animals used in sacrifice—only those free from defect or blemish were suitable for divine service.<\/p>\n<p>In the earliest days of the priesthood there is some information provided in the biblical text concerning the specific duties of the priests. Eleazar had overall responsibility for the tabernacle and its offerings (Nm 4:16); assisted Moses in a number of duties, such as numbering the people and dividing the land (26:1-2; 32:2); and later served as an adviser to Joshua. Ithamar was responsible for the construction of the tabernacle (Ex 38:21) and supervised the families of the Gershonites and Merarites (Nm 4:28-33). Nadab and Abihu, however, died soon after their ordination as a result of a sinful act in their priestly duties (Lv 10:1-7), which may have been related in part to drunkenness (vv 8-9).<\/p>\n<p>Priestly duties, in general, fell into three areas (Dt 33:8-10). First, priests were responsible, in conjunction with the high priest, for declaring God’s will to the people. Second, they had responsibilities in religious education; they were to teach to Israel God’s ordinances and law (v 10). Third, they were to be the servants of the tabernacle, participating in Israel’s sacrifices and worship. There were a number of other duties that may have fallen to them, which they would have shared with the Levites in general.<\/p>\n<p>The priests, along with all other Levites, did not own any land, as did the other Israelite tribes. Their task was to be entirely in the direct service to God. The absence of land, however, meant that they could not support and feed themselves as could other men and women. Consequently, the law specified that they could be supported for their services by the people as a whole. They were to receive, from worshipers, portions of animals that were brought to the tabernacle, as well as corn, wine, oil, and wool.<\/p>\n<p class=\"h2\" id=\"TheLevites\">The Levites<\/p>\n<p>This term includes the priests, in a broad sense, for the sons of Aaron belonged to the tribe of Levi. For practical purposes, however, the Levites were those of the tribe other than the priests. The Levites also functioned in the service of the tabernacle, though they had a subordinate position. They, too, were professional men and were paid in money and in kind for their services. Though they did not inherit tribal territory of their own, there were a number of cities set aside for their use (Nm 35:1-8), and pasturelands were designated outside those cities for their livestock.<\/p>\n<p>The Levites were divided into three principal families, the descendants of Kohath, Gershon, and Merari (Nm 4). Each of these families had particular responsibilities with respect to the care and transport of the tabernacle. The sons of Kohath carried the tabernacle furniture (after it had been covered by the priests), the sons of Gershon cared for the coverings and screens, and the sons of Merari carried and erected the tabernacle’s frame. The priests, by contrast, were responsible for the transportation of the ark of the covenant. The role of each Levite, as servant of the tabernacle, was restricted; he undertook his professional duties between the ages of 25 and 50 (8:24-26).<\/p>\n<p>Although many of the duties of the Levites were of a mundane nature, they also had a very significant religious role. The law required that all the firstborn, including firstborn sons, be given to God, recalling the slaying of the firstborn at the exodus from Egypt. The Levites’ role in religion was that of being accepted by God in the place of the firstborn sons of Israel (Nm 3:11-13); their cattle, too, were accepted in place of the Israelites’ firstborn cattle. In the census taken in the time of Moses, the firstborn Israelites exceeded the number of the Levites, and a five-shekel redemption fee had to be paid into the priestly coffers for each person in excess (vv 40-51). The representative and substitutionary nature of the Levites can be seen in Israelite religion. Like the priests, they played a part in the larger activity of mediation between God and Israel.<\/p>\n<p>The law of Deuteronomy specifies a number of duties that may have fallen upon both priests and Levites (though the texts are ambiguous). These duties included participation in the activity of the law courts as judges, perhaps with special reference to religious crimes (Dt 17:8-9), taking care of the Book of the Law (v 18), controlling the lives and health of lepers (24:8), and participating directly in the conduct of covenant renewal ceremonies (27:9).<\/p>\n<p class=\"h2\" id=\"TheHistoryoftheInstitution\">The History of the Institution<\/p>\n<p>In theory, the covenant law of Moses determined the nature and course of the offices of priests and Levites for the future history of Israel. In practice, however, changing historical circumstances and changes in the shape of Israel’s religion and culture altered the shape of the priesthood and the role of the Levites from time to time. And even more significantly, the persons who held the offices shaped them and their effectiveness through their faithfulness or unfaithfulness.<\/p>\n<h5>The Priesthood before the Monarchy<\/h5>\n<p>In the time of Joshua, the priests continued to undertake their important task of carrying the ark of the covenant. The Levites assisted in the division and allocation of the newly acquired land among the Israelite tribes. In Joshua 21, there is a detailed list of the allocation of cities to both priests and Levites, in fulfillment of the earlier legislation. In the days of the settlement, beyond the Conquest, there is some evidence that the Levites took over the priestly duty of transporting the ark (1 Sm 6:15; 2 Sm 15:24).<\/p>\n<p>The writer of the book of Judges has recorded two stories that illuminate the lives of particular Levites. The first, the story of Micah (Jgs 17–18), describes the establishment of a local shrine in which Micah’s son was appointed as a priest (though he was not of Levite or Aaronic descent). Later, Micah hired an itinerant Levite to function as a priest in his shrine, though subsequently that Levite was persuaded to serve the tribe of Dan as a priest. It is difficult to fit the details of this story into the theoretical model of priests and Levites, though the story may illustrate the confused state of Israel’s religion at the time. What is particularly significant is that the role of the Levite-priest was primarily oracular (18:5-6). The second story in Judges is the rather horrifying account of a Levite and his concubine (ch 19). The story illustrates the moral decline and lack of law and order in Israel at the time, but it sheds little light on the role of the Levites.<\/p>\n<p>More information is provided about the priesthood during the 11th century <span>BC<\/span>, immediately before the establishment of the monarchy. The tabernacle (by now probably a semipermanent structure) and the ark of the covenant were located in Shiloh. The priest in charge of the sanctuary in Shiloh was Eli, who may have been a descendant of Aaron’s son Ithamar. His two sons, Hophni and Phinehas, also served as priests, indicating that the principle of family descent was still operative with respect to the priesthood. But although Eli was a faithful priest, his two sons abused the office.<\/p>\n<p>The precise role of Samuel in this period is unclear. He was primarily a judge and a prophet, but it is difficult to determine whether he was also a priest. In the historical narrative, he is not called a priest, though Psalm 99:6 might be interpreted to indicate his priestly office. There are a number of passages, however, that indicate he acted like a priest. For example, he offered sacrifices (1 Sm 7:9-10); as a young man he served in the sanctuary of Shiloh and wore an ephod (ch 2). Furthermore, one of the biblical genealogies implies priestly descent (1 Chr 6:23-30). Nevertheless, he is not normally identified as a priest and the introduction to his story refers to him as an Ephraimite, by descent from his father (1 Sm 1:1), not a Levite. If the priest is perceived as a permanent servant of the sanctuary, as was Eli, then it is clear that Samuel was not a priest. But the priestly role of Samuel may perhaps be related to the fact that his mother “lent” him to God (v 28) while he was still a boy.<\/p>\n<h5>The Priesthood during the Time of David and Solomon<\/h5>\n<p>Several radical changes took place during the reign of David and Solomon. These were a result, primarily, of the establishment of a permanent temple in Jerusalem and the installation of the ark of the covenant there. During the time of Saul, the first king of Israel, the social structure was essentially the same as it had been in the time of the judges. Saul, as king, was a military leader, but his relationship to religion and the priesthood was not clearly determined.<\/p>\n<p>David changed the situation in many important respects. After his capture of the city of Jerusalem, he made that place the political and religious capital of his nation. The religious centrality of Jerusalem was assured by moving the ark of the covenant there, together with the tabernacle. Jerusalem now became the permanent location of the ark, and therefore the permanent center of religion; at the same time, the various regional shrines, which had developed in the premonarchical period, were gradually eliminated.<\/p>\n<p>These changes had numerous implications for the priesthood and the Levites. During David’s reign, there were two principal priests, Abiathar and Zadok. Abiathar, a former priest of Nob, had joined David before his rise to power; he appears to have been a descendant of Eli, and through him of Ithamar, one of Aaron’s sons. Zadok’s background is less clear, though his lineage appears to go back to Aaron’s other son, Eleazar. These two priests are always named together in the texts describing David’s reign, and Zadok is always mentioned before Abiathar. Although neither is explicitly identified as high priest in the ancient texts, there is some evidence to suggest that Abiathar functioned as high priest (1 Kgs 2:35); in NT times, he is identified as such (Mk 2:26). Zadok, during David’s reign, may have been particularly responsible for the care of the ark of the covenant (2 Sm 15:24-25). These two priests had a significant position in David’s royal establishment; they may also have shared overall responsibility for the priests, whose lives were now centered on the Jerusalem temple.<\/p>\n<p>Much of David’s time was focused upon the preparations for building a permanent temple for God. In the preparation for the temple, and in its completion during the reign of King Solomon, the new activities of the Levites may be seen. (The construction of a permanent temple automatically removed their former responsibilities related to the care and transportation of the tabernacle.) Large numbers of Levites were employed as laborers in the actual building of the temple. Others found new tasks in the worship of God in the tabernacle during David’s reign and in the temple upon its completion. To the Levites, and especially to Heman, Asaph, and Ethan, was given primary responsibility for the music of worship; this involved not only singing but also the playing of a variety of instruments in the temple’s orchestra or band. The Levites had also a variety of other tasks; they worked as gatekeepers at the sanctuary, assisted the priests in the preparation of sacrifices, kept the sanctuary clean, and functioned as general administrative and legal officers (1 Chr 23:1-32). Other Levites functioned as bankers, with primary responsibility for the temple treasuries (26:20-28).<\/p>\n<p>Following David’s death, there was a dispute over the royal succession, from which Solomon emerged as the new king. During his reign, the temple was brought to its completion and the regular worship of the nation was conducted there. In the matter of succession, however, Abiathar had supported a losing candidate, and when Solomon was made king, he lost his important office in the royal court. During Solomon’s reign, the control of the priesthood passed into the hands of Zadok.<\/p>\n<h5>The Priesthood during the Divided Monarchy<\/h5>\n<p>The great empire, which had been built by David and maintained by Solomon, collapsed after Solomon’s death. From the ruins, two new and relatively insignificant states emerged. The southern kingdom, Judah, retained Jerusalem as its capital and the temple as its center of worship. The northern kingdom, Israel, located its first capital at Shechem, from where it was later moved to Tirzah.<\/p>\n<p>In the southern state of Judah, the priests and Levites continued to function normally within the Jerusalem temple. The office of high priest continued to be passed on by descent within the family of Zadok, who had held office in Solomon’s reign. The continuity of office in this family was to be retained down into the time of the second temple, when the Zadokite succession was interrupted about 171 <span>BC<\/span>. Nevertheless, for all the continuity of religion in Jerusalem, all was not well with religion in Judah, neither during the reign of its first king, Rehoboam, nor during the reigns of his successors. During Rehoboam’s reign, there was a decline in religion and also in the priesthood, when popular forms of religion were introduced as a result of foreign influence (1 Kgs 14:22-24). The history of the southern kingdom was marked by periods of religious decline followed by reform, often as a result of the activities of the prophets. The role of the priesthood was all too rarely one of spiritual leadership, and the priests themselves were often the subject of criticism by the prophets (e.g., Jer 2:8, 26).<\/p>\n<p>The northern kingdom, whose first king was Jeroboam I, inevitably had to introduce some radical changes in religion. Jeroboam could not recognize the temple of Jerusalem, partly because it lay outside his state and partly because it was intimately associated with the royal line of David. Jeroboam established two principal shrines in his kingdom, both of which were to retain importance during the relatively short life of the northern kingdom (200 years). The first was at Bethel, in the southern part of his kingdom near the border of Judah (it was only about 12 miles, or 19.3 kilometers, north of Jerusalem). The second shrine, or sanctuary, was at Dan, in the far northern part of his kingdom.<\/p>\n<p>Both these sanctuaries had ancient associations with the Hebrew traditions. Bethel is referred to as early as the time of Abram (Gn 12:8), and the sanctuary at Dan is known from the history of the judges (Jgs 18). There may indeed have been priests and Levites still residing in these two places, descendants of the former servants of the sanctuaries. But Jeroboam established a non-Levitical priesthood to serve in these sanctuaries and in various smaller shrines or “high places,” thereby cutting off the religious tradition of the northern state even more radically from that of Judah. The royal sanctuary at Bethel, so close to the Jerusalem temple, may have been set up in deliberate competition with the Judean sanctuary.<\/p>\n<p>The history of the priesthood in the northern kingdom is no more impressive than that of Judah. Many of the prophets, including Amos, Hosea, and Jeremiah, condemned the northern sanctuaries and their priests. Hosea was forceful in his condemnation: “As marauders lie in ambush for a man, so do bands of priests; they murder on the road to Shechem, committing shameful crimes” (Hos 6:9, <span>niv<\/span>). Those to whom the spiritual lives of the chosen people had been entrusted only rarely lived up to their responsibilities.<\/p>\n<h5>Priests and Levites during and after the Exile<\/h5>\n<p>The northern kingdom came to its end in 722 <span>BC<\/span>, defeated by the armies of Assyria, but religious life continued in Judah for a while longer. Eventually, the end of the southern state came about 586 <span>BC<\/span>; the defeat of the state by the Babylonians was accompanied by the destruction of Jerusalem and its temple (Lam 2:20). The Babylonian commander took Seraiah, the high priest, and Zephaniah, his assistant, to Riblah, where, along with other officials, they were executed (2 Kgs 25:18-21). Then a policy of exile was established by the Babylonians; the most important and influential people of Judah were deported to Babylon, while the less significant were allowed to remain, for they were unlikely to cause trouble. Of those exiled from Judah, many may have been priests (Jer 29:1), for they were men of influence. By way of contrast, it seems likely that a much smaller number of Levites was exiled, reflecting perhaps their inferior social position.<\/p>\n<p>In the city of Jerusalem there was little normal religious life during the years of the exile; the altar had been destroyed and was not restored until after the exile. No doubt some kind of activity continued, but it was an impoverished form of religion. Most of the priests were in exile in Babylon, but they could not function, for there was no temple or sanctuary. Ezekiel implies that God himself was the only “sanctuary” for the exiles (Ez 11:16). Not until the return from exile and the restoration of Jerusalem and its temple could the normal functions of priests and Levites resume.<\/p>\n<p>When the Babylonian Empire was defeated, the new Persian conquerors instituted a policy whereby the Hebrew exiles could return to their homeland. Of those returning, 4,289 are designated as priests and members of priestly families, while only 341 were Levites (Ezr 2:36-42); the imbalance probably reflects the imbalance in the number of those exiled initially. Under Joshua (Jeshua), the priest, and Zerubbabel, work began on the restoration. The priests played a significant role in the first year of the return, in the restoration of the altar in Jerusalem, so that sacrifice and worship to God could resume. Once the altar had been restored, the work began on the temple itself in the second year of the return. In this work, both the priests and the Levites were involved, and the laying of new foundations for the temple began. When the foundation had been laid, both priests, in their vestments, and Levites, in their role as singers and musicians, participated in the ceremony of dedication (3:8-13). Again, when the temple had been rebuilt, both priests and Levites participated in the ceremony of dedication (6:16-18). The restoration, however, was concerned with more than buildings; it also involved a moral and religious component. Though priests and Levites helped in this task, they were also affected by it. Many, for example, had married foreign wives (9:1), and thus had to conform to Ezra’s reform laws.<\/p>\n<p>To some extent, the priests and Levites resumed their normal duties in the worship of the postexilic period. The priests were engaged in the conduct of the temple worship. The Levites assisted, as temple servants (Neh 11:3), as treasurers and collectors of tithes (10:37-39), and as instructors or teachers of the law of God (8:7-9). Nevertheless, the history of the priesthood after the exile is not free of blemish. Condemnation of the abuses of the priestly office was delivered by the prophet Malachi (Mal 1:6–2:9). Malachi catalogues a list of priestly evils reminiscent of the evil priests who lived during the time of the monarchy.<\/p>\n<p>The office of high priest continued after the exile among the descendants of Zadok, being held first by Joshua (Hg 1:1). The different political circumstances, however, changed the nature of the high priestly office. Whereas in the days of the monarchy the high priest was subservient to the king, there was no king, in the proper sense, after the exile. From a political perspective, the Jews were members of a province or colony; for practical purposes, they were a community based upon a common religion. The high priest was no longer subject to the secular authority of a Jewish king, but his religious authority was considerable, and in some ways his functions were similar to those of a king in preexilic times.<\/p>\n<h5>The Priesthood in the Maccabean Period<\/h5>\n<p>During the second century <span>BC<\/span>, some changes took place in the priesthood, particularly with respect to the office of high priest, which marked the end of the OT era and set the background for the NT period. Judea, in the second century, was ruled by the Seleucid kings, who had inherited a portion of the massive Greek Empire established by Alexander the Great. The Judean province was controlled internally under the high priesthood, whose authority was received from the Seleucid kings.<\/p>\n<p>For the first three decades of the second century <span>BC<\/span>, the high priesthood remained with the Zadokite line of descent. The high priests were members of the (Zadokite) Oniad family: first, Onias III (198–174 <span>BC<\/span>); then Jason, brother of Onias III (174–171 <span>BC<\/span>). It was in the period of Jason that there began a series of events that would terminate the Zadokite tradition.<\/p>\n<p>Onias III had opposed the Hellenization policy of Antiochus IV (Epiphanes), which threatened to undermine the Jewish faith. Antiochus replaced Onias by Jason, who in effect purchased the high priesthood from the Seleucid king. In purchasing the priestly office, Jason had set a dangerous precedent; although he was of Zadokite descent, his act implied that the office could be bought and that descent was not vital. The opponents of Jason, the Tobiads, were able to remove him from office and have their own candidate, Menelaus (who was not a Zadokite), appointed in his place. This act resulted in a civil war between those supporting Jason and those supporting Menelaus, and the war in turn culminated in ruthless repressive measures by Antiochus Epiphanes; there were massacres in Jerusalem, and the temple was desecrated (167 <span>BC<\/span>). The desecration of the temple led to the Maccabean revolt, as a result of which the Jews regained their independence for a short time. Menelaus retained the office of high priest until 161 <span>BC<\/span> and was succeeded by Alcimus (161–159 <span>BC<\/span>).<\/p>\n<p>There then followed a period during which there was no high priest for seven years. The political climate, however, was such that it became unlikely that the Zadokite line would ever regain the high priesthood, which had been established in the time of King Solomon. The Maccabean Jonathan gained control of Jerusalem, and in 152 <span>BC<\/span>, with the approval of the Seleucid king, he was formally invested with the high priest’s robes of office. He was succeeded as high priest and ruler by his brother Simon in 143 <span>BC<\/span>, who also held the office with the approval of the Seleucids (Demetrius II). But in the third year of his reign (140 <span>BC<\/span>), the high priesthood of Simon received public approval in a great religious assembly, and the family of Simon became “high priest forever” (1 Macc 14:41-47). That event marked the real termination of the Zadokite tradition and the foundation of the Hasmonean line.<\/p>\n<p>The establishment of the high priestly office outside the Zadokite line did not go without challenge. It is probable that a sect within Judaism, now known as the Essenes, was born in reaction to the high priesthood of Simon. The Essenes (better known for the Dead Sea Scrolls) appear to have been founded by a Zadokite priest who rejected the authenticity and authority of Simon. Thus, in a limited sense, the Zadokite priests continued to survive.<\/p>\n<p class=\"h2\" id=\"ThePriesthoodinNewTestamentTimes\">The Priesthood in New Testament Times<\/p>\n<p>In the early NT period, both priests and Levites continued to function within the Jewish religion. Zechariah, father of John the Baptist, was a priest belonging to the division of Abijah (Lk 1:5), and his wife was also of priestly descent. When Zechariah was visited by an angel, he was engaged at the time in priestly duties in the Jerusalem temple—various divisions of priests took responsibility for the temple services for a period of time and then returned to their homes (v 23), as another division took over. The distinction between priests and Levites is also maintained in the NT (Jn 1:19) and appears in Jesus’ parable concerning the Good Samaritan (Lk 10:31-32). Both priests and Levites were among the earliest converts to Christianity; Barnabas was a Levite from Cyprus (Acts 4:36), and several priests responded to the proclamation of the gospel (6:7).<\/p>\n<p>The office of high priest is frequently referred to in the NT. Several high priests are named, the plurality of current and former holders of the office reflecting the nature of the position as an essentially political appointment (as distinct from its oldest definition, that of an office passing from father to son on the death of the father). The two most significant high priests in the NT are those who held office during the lifetime of Jesus. Annas was high priest about <span>AD<\/span> 6 to 15, but even after he ceased to hold the office formally, he continued to exert considerable influence through his son-in-law, the high priest Caiaphas (c. <span>AD<\/span> 18–36). Both were significant figures in the trial of Jesus. At a later date, Ananias, son of Nedebaeus, was high priest (c. <span>AD<\/span> 47–58) and president of the Sanhedrin during the time in which Paul was brought to trial.<\/p>\n<p>The priesthood held considerable authority in NT times. Most internal and religious matters in the Roman province of Judea were within the authority of the Sanhedrin, which functioned as a kind of provincial government, though its powers were limited in certain matters by Rome. Its membership included the ruling and former high priests and a large number of Sadducees, many of whom belonged to influential priestly families. This priestly influence in the Sanhedrin was indicative of the important role of the temple in Jewish life during the first century <span>AD<\/span>.<\/p>\n<p>In <span>AD<\/span> 70, following the destruction of the temple in Jerusalem, a radical change came about in the significance of the priesthood in Judaism. The end of the temple removed in effect the purpose for the existence of the priesthood. Although the priesthood continued after a fashion until the Bar-Kochba rebellion in <span>AD<\/span> 135, its days were numbered after <span>AD<\/span> 70. Since the end of the first century <span>AD<\/span>, Judaism has developed without priests, and its course down to the present century has been charted by the rabbis, the spiritual descendants of the Pharisees.<\/p>\n<p><em>See also<\/em> Priesthood.<\/p>","summary_ro":"PRIESTS AND LEVITES Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levit...","summary_en":"PRIESTS AND LEVITES Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levit...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35065,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shiloh","title_en":"Shiloh","content_ro":"<h3>SHILOH<\/h3>\n<p>Town identified with Tell Seilun, located 10 miles (16.1 kilometers) northeast of Bethel, 12 miles (19.3 kilometers) southeast of Shechem, and 3 miles (4.8 kilometers) east of the road between Shechem and Jerusalem, precisely fitting the description of its location in Judges 21:19. In addition to the continuity of the name of the site and its fitting the biblical requirements for location, excavation results agree with the history of Shiloh as far as it is known from the Bible and confirm the identification.<\/p>\n<p>The town is not mentioned in any prebiblical sources. Excavations show that Shiloh flourished as a fortified town in the early second millennium.<\/p>\n<p>The site was abandoned and resettled in the early Israelite period. The Bible provides no information as to how the site passed into Israelite hands. Joshua established the tabernacle there (Jos 18:1), and Shiloh became the center of religious life during the period of the judges. There Joshua cast lots to apportion the inheritance of land to seven of the tribes (18:1–19:51) and to designate the Levitical cities (21:1-42). A dispute regarding an altar erected by the two and a half tribes that settled in Transjordan was settled at Shiloh (22:9-34). Some Benjaminites abducted women from there during a religious festival (Jgs 21). Elkanah and Hannah often traveled to the tabernacle at Shiloh, where Hannah vowed to give her child to the service of the Lord (1 Sm 1:3, 9, 24). The sons of Eli who ministered there had dishonored their office and were rejected, so the Lord appeared to Samuel (1 Sm 2:14; 3:21). When the ark was taken from Shiloh to a battle with the Philistines, news of its loss to the Philistines reached Eli and brought about his death (1 Sm 4:1-18). The ark was never returned to Shiloh; the psalmist records that God had “abandoned the tabernacle of Shiloh, the tent he had set up among men” (Ps 78:60, <span>niv<\/span>).<\/p>\n<p>The town of Shiloh would presumably have suffered some destruction at the time of the fall of the northern kingdom in 722 <span>BC<\/span>. The sudden scarcity of ceramic remains in the Iron III period suggests that the site was largely abandoned around 600 <span>BC<\/span>. After the destruction of the temple in 586 <span>BC<\/span>, people came from Shiloh to offer sacrifices in Jerusalem (Jer 41:5). Shilonites were possibly also among the first returnees from the Babylonian captivity (1 Chr 9:5). The site was resettled around 300 <span>BC<\/span> and flourished through the Roman period. It is mentioned by Eusebius and Jerome and in Talmudic sources. It lost much of its importance after the Islamic conquests.<\/p>","content_en":"<h3>SHILOH<\/h3>\n<p>Town identified with Tell Seilun, located 10 miles (16.1 kilometers) northeast of Bethel, 12 miles (19.3 kilometers) southeast of Shechem, and 3 miles (4.8 kilometers) east of the road between Shechem and Jerusalem, precisely fitting the description of its location in Judges 21:19. In addition to the continuity of the name of the site and its fitting the biblical requirements for location, excavation results agree with the history of Shiloh as far as it is known from the Bible and confirm the identification.<\/p>\n<p>The town is not mentioned in any prebiblical sources. Excavations show that Shiloh flourished as a fortified town in the early second millennium.<\/p>\n<p>The site was abandoned and resettled in the early Israelite period. The Bible provides no information as to how the site passed into Israelite hands. Joshua established the tabernacle there (Jos 18:1), and Shiloh became the center of religious life during the period of the judges. There Joshua cast lots to apportion the inheritance of land to seven of the tribes (18:1–19:51) and to designate the Levitical cities (21:1-42). A dispute regarding an altar erected by the two and a half tribes that settled in Transjordan was settled at Shiloh (22:9-34). Some Benjaminites abducted women from there during a religious festival (Jgs 21). Elkanah and Hannah often traveled to the tabernacle at Shiloh, where Hannah vowed to give her child to the service of the Lord (1 Sm 1:3, 9, 24). The sons of Eli who ministered there had dishonored their office and were rejected, so the Lord appeared to Samuel (1 Sm 2:14; 3:21). When the ark was taken from Shiloh to a battle with the Philistines, news of its loss to the Philistines reached Eli and brought about his death (1 Sm 4:1-18). The ark was never returned to Shiloh; the psalmist records that God had “abandoned the tabernacle of Shiloh, the tent he had set up among men” (Ps 78:60, <span>niv<\/span>).<\/p>\n<p>The town of Shiloh would presumably have suffered some destruction at the time of the fall of the northern kingdom in 722 <span>BC<\/span>. The sudden scarcity of ceramic remains in the Iron III period suggests that the site was largely abandoned around 600 <span>BC<\/span>. After the destruction of the temple in 586 <span>BC<\/span>, people came from Shiloh to offer sacrifices in Jerusalem (Jer 41:5). Shilonites were possibly also among the first returnees from the Babylonian captivity (1 Chr 9:5). The site was resettled around 300 <span>BC<\/span> and flourished through the Roman period. It is mentioned by Eusebius and Jerome and in Talmudic sources. It lost much of its importance after the Islamic conquests.<\/p>","summary_ro":"SHILOH Town identified with Tell Seilun, located 10 miles (16.1 kilometers) northeast of Bethel, 12 miles (19.3 kilometers) southeast of Shechem, and 3 miles (4.8 kilometers) east of the road between Shechem and Jerusalem, precisely fitting the description of its location in Judges 21:19. In addition to the continuity of the name of the site and its fitting the biblical requirements for location, excavation results agree with the history of Shiloh as far as it is known from the Bible and conf...","summary_en":"SHILOH Town identified with Tell Seilun, located 10 miles (16.1 kilometers) northeast of Bethel, 12 miles (19.3 kilometers) southeast of Shechem, and 3 miles (4.8 kilometers) east of the road between Shechem and Jerusalem, precisely fitting the description of its location in Judges 21:19. In addition to the continuity of the name of the site and its fitting the biblical requirements for location, excavation results agree with the history of Shiloh as far as it is known from the Bible and conf...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45587,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:1","title_en":"Study Note: Iosua 21:1","content_ro":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","content_en":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","summary_ro":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","summary_en":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73213,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:1","title_en":"Study Note: Iosua 21:1","content_ro":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","content_en":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","summary_ro":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","summary_en":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100839,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:1","title_en":"Study Note: Iosua 21:1","content_ro":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","content_en":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","summary_ro":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","summary_en":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128465,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:1","title_en":"Study Note: Iosua 21:1","content_ro":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","content_en":"<p><strong>21:1-8<\/strong> The towns given to <em>the tribe of Levi<\/em> were determined by lot (see study note on 7:16-18) by Israel’s leaders.<\/p>","summary_ro":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","summary_en":"21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":45588,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:2","title_en":"Study Note: Iosua 21:2","content_ro":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","content_en":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","summary_ro":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","summary_en":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73214,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:2","title_en":"Study Note: Iosua 21:2","content_ro":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","content_en":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","summary_ro":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","summary_en":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100840,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:2","title_en":"Study Note: Iosua 21:2","content_ro":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","content_en":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","summary_ro":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","summary_en":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128466,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:2","title_en":"Study Note: Iosua 21:2","content_ro":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","content_en":"<p><strong>21:2-3<\/strong> <em>The<\/em> <span>Lord<\/span><em> commanded Moses:<\/em> See Num 35:1-7. One of the priestly duties was to teach God’s <span class=\"hebrew\" lang=\"he\">torah<\/span> (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.<\/p>","summary_ro":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","summary_en":"21:2-3 The Lord commanded Moses: See Num 35:1-7. One of the priestly duties was to teach God’s torah (see study note on 1:8) to Israel. The Levites could accomplish this better by living throughout the tribal territories.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":22288,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kohathites Kohath","title_en":"Kohathites Kohath","content_ro":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","content_en":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","summary_ro":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","summary_en":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Levitical Cities","title_en":"Levitical Cities","content_ro":"<h3>LEVITICAL CITIES<\/h3>\n<p>Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34).<\/p>\n<p>Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for the priests (Jos 21:4), including the six cities of refuge. In spite of some variation between the two lists, it seems clear that they go back to one original. The distribution of the Levitical towns tells much about their purpose. They were distributed among the 12 tribes but not usually placed at the tribal centers. Those in Judah and Simeon were actually in the southern hill country, the area where the satellite clans of the Calebites and the Kenizzites had settled. Those in Benjamin were grouped along the southern half of that tribe’s inheritance, the part later attached to Judah; the family of Saul was located there. Levitical towns were placed in border areas where garrisons were required—for example, on the eastern desert fringes in Reuben and facing Philistia in Dan. Other key territories were in the plains where Asher, Manasseh, and other Galilean tribes had originally failed to conquer the Canaanite cities (Jgs 1:27, 31). Thus, the Levites were assigned places where the special task of controlling strategic areas was necessary. Many of the towns were not taken during the initial conquest and only came under Israelite control in the reign of David.<\/p>\n<p>Though the Levites were not the exclusive residents of any one city (they shared them with other Israelites), they were posted there for specific duties. They tended to the work of the Lord and the service of the king (1 Chr 26:30-32). Collecting tithes (Nm 18:21; Dt 14:28), handling legal and judicial matters (1 Chr 26:29; 2 Chr 17:8; 19:8-10), military garrison duties (1 Chr 26:1-19), and managing the storehouses (v 22) were all Levitical responsibilities. Though they served by rotation in the capital (27:1), they also had similar duties the year round in their home districts (26:29-32). Their loyalty to the house of David caused them to lose their status in the northern kingdom, so most of them joined Judah when the kingdom was split (2 Chr 11:13-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","content_en":"<h3>LEVITICAL CITIES<\/h3>\n<p>Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34).<\/p>\n<p>Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for the priests (Jos 21:4), including the six cities of refuge. In spite of some variation between the two lists, it seems clear that they go back to one original. The distribution of the Levitical towns tells much about their purpose. They were distributed among the 12 tribes but not usually placed at the tribal centers. Those in Judah and Simeon were actually in the southern hill country, the area where the satellite clans of the Calebites and the Kenizzites had settled. Those in Benjamin were grouped along the southern half of that tribe’s inheritance, the part later attached to Judah; the family of Saul was located there. Levitical towns were placed in border areas where garrisons were required—for example, on the eastern desert fringes in Reuben and facing Philistia in Dan. Other key territories were in the plains where Asher, Manasseh, and other Galilean tribes had originally failed to conquer the Canaanite cities (Jgs 1:27, 31). Thus, the Levites were assigned places where the special task of controlling strategic areas was necessary. Many of the towns were not taken during the initial conquest and only came under Israelite control in the reign of David.<\/p>\n<p>Though the Levites were not the exclusive residents of any one city (they shared them with other Israelites), they were posted there for specific duties. They tended to the work of the Lord and the service of the king (1 Chr 26:30-32). Collecting tithes (Nm 18:21; Dt 14:28), handling legal and judicial matters (1 Chr 26:29; 2 Chr 17:8; 19:8-10), military garrison duties (1 Chr 26:1-19), and managing the storehouses (v 22) were all Levitical responsibilities. Though they served by rotation in the capital (27:1), they also had similar duties the year round in their home districts (26:29-32). Their loyalty to the house of David caused them to lose their status in the northern kingdom, so most of them joined Judah when the kingdom was split (2 Chr 11:13-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","summary_ro":"LEVITICAL CITIES Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34). Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for...","summary_en":"LEVITICAL CITIES Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34). Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35433,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Simeonite*","title_en":"Simeonite*","content_ro":"<h3>SIMEONITE*<\/h3>\n<p>Member of Simeon’s tribe (Nm 26:14; Jos 21:4). <em>See<\/em> Simeon (Person) #1; Simeon, Tribe of.<\/p>","content_en":"<h3>SIMEONITE*<\/h3>\n<p>Member of Simeon’s tribe (Nm 26:14; Jos 21:4). <em>See<\/em> Simeon (Person) #1; Simeon, Tribe of.<\/p>","summary_ro":"SIMEONITE* Member of Simeon’s tribe (Nm 26:14; Jos 21:4). See Simeon (Person) #1; Simeon, Tribe of.","summary_en":"SIMEONITE* Member of Simeon’s tribe (Nm 26:14; Jos 21:4). See Simeon (Person) #1; Simeon, Tribe of.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45589,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:4","title_en":"Study Note: Iosua 21:4","content_ro":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","content_en":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","summary_ro":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","summary_en":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73215,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:4","title_en":"Study Note: Iosua 21:4","content_ro":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","content_en":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","summary_ro":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","summary_en":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100841,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:4","title_en":"Study Note: Iosua 21:4","content_ro":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","content_en":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","summary_ro":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","summary_en":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128467,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:4","title_en":"Study Note: Iosua 21:4","content_ro":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","content_en":"<p><strong>21:4<\/strong> The <em>descendants of Aaron<\/em> served as Israel’s priests. The cities they received <em>were allotted<\/em> by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.<\/p>","summary_ro":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","summary_en":"21:4 The descendants of Aaron served as Israel’s priests. The cities they received were allotted by sacred lots. The priestly towns were in the tribal territories closest to Jerusalem, where the Temple was later built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":45590,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:5","title_en":"Study Note: Iosua 21:5","content_ro":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","content_en":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","summary_ro":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","summary_en":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73216,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:5","title_en":"Study Note: Iosua 21:5","content_ro":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","content_en":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","summary_ro":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","summary_en":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100842,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:5","title_en":"Study Note: Iosua 21:5","content_ro":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","content_en":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","summary_ro":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","summary_en":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128468,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:5","title_en":"Study Note: Iosua 21:5","content_ro":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","content_en":"<p><strong>21:5<\/strong> The remaining <em>families of the Kohathite clan<\/em> received cities in the central part of the hill country, north of Jerusalem.<\/p>","summary_ro":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","summary_en":"21:5 The remaining families of the Kohathite clan received cities in the central part of the hill country, north of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":2944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asher (Tribe)","title_en":"Asher (Tribe)","content_ro":"<h3>ASHER (T<span>ribe<\/span>)<\/h3>\n<p>Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was agriculturally rich and is still known for its olive groves. Economically, the people of Asher joined in maritime trade with the Phoenicians of the city of Tyre.<\/p>\n<p>As a tribe, Asher fluctuated in size. From the few who entered Egypt with their father, Jacob, the tribe grew to 41,500 adult warriors at Mt Sinai (Nm 1:40-41). At the second census in the wilderness the tribe numbered 53,400 soldiers (Nm 26:47). At the time of King David the number varied from 26,000 to 40,000 warriors (1 Chr 7:40; 12:36). Asher was never more than fifth in size among the tribes of Israel.<\/p>\n<p>The tribe joined the rest of Israel in rejecting the optimistic reports of Caleb and Joshua about the land of Canaan (Nm 13:30–14:10). As a result, that generation perished in the wilderness after 40 years of wandering (Nm 14:22-25).<\/p>\n<p>At the close of the northern campaign in the Promised Land, Joshua gave the remaining seven tribes their own territory (Jos 18:2). The fifth partition went to Asher’s descendants. Earlier, Ahihud had been chosen by God to distribute land within the territory given to Asher’s tribe (Nm 34:16, 27). Certain Levites, descendants of Gershom, were allocated cities within its borders (Jos 21:6, 30; 1 Chr 6:62, 74).<\/p>\n<p>Like all the Israelite tribes, Asher was never able to possess all of its inheritance. Failure to drive out the inhabitants of Acco, Sidon, Ahlab, Achzib, Helbah, Aphik, and Rehob subjected the tribe to the degradations of pagan culture (Jgs 1:31). The “unpossessed” territory of the Sidonians and the Phoenicians stretched along the coastal region for 200 miles (322 kilometers). Thus “the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out” (Jgs 1:32, <span>rsv<\/span>). It is possible that Asher’s tribe, having become a partner in the enterprises of the successful Phoenicians, lost all desire to expel them from their cities.<\/p>\n<p>After the death of the Israelite judge Ehud, Israel fell into the hands of Jabin, king of Canaan. When the judge Deborah stirred up Barak to marshal Israel’s forces for battle, God gave their army a great victory and liberated them from their oppressor (Jgs 4). After the victory Deborah complained that “Asher sat unmoved at the seashore, remaining in his harbors” (Jgs 5:17, <span>nlt<\/span>). Eventually, through amalgamation, the tribe succumbed to Phoenician religious and cultural influences. Foreign invasion and pagan inroads were its downfall.<\/p>\n<p>Little is said in the Bible of the tribe’s leadership. At the time of the exodus, when the nation was organized at Mt Sinai, Pagiel the son of Ochran became tribal chief (Nm 1:13; 2:27; 7:72; 10:26). But the Bible is silent from then on about Asher’s leaders. None of the judges of Israel came from Asher, and in King David’s day the tribes of Asher and Gad were omitted from the list of the nation’s chief officers (1 Chr 27:16-22).<\/p>\n<p>Nevertheless, there are some bright spots in Asher’s tribal history. The tribe answered the call of Gideon to drive out the Midianite enemy (Jgs 6:1-8, 35; 7:23). They rallied with the rest of the tribes of Israel to defend Saul, their first king (1 Sm 11:7). Later, 40,000 Asherites sided with David to give him Saul’s kingdom (1 Chr 12:23-36). After the fall of Samaria in 722 <span>BC<\/span>, a small remnant came to Jerusalem to observe the first Passover feast in many years (2 Chr 30:5), when King Hezekiah (715–686 <span>BC<\/span>) invited all the tribes to assemble for the Passover (2 Chr 30:10-11).<\/p>\n<p>In the NT one of Asher’s descendants is mentioned, an 84-year-old widow named Anna, a prophetess. She described Jesus as “the redemption of Jerusalem” from the time of his dedication to the Lord in the temple (Lk 2:36-38).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>ASHER (T<span>ribe<\/span>)<\/h3>\n<p>Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was agriculturally rich and is still known for its olive groves. Economically, the people of Asher joined in maritime trade with the Phoenicians of the city of Tyre.<\/p>\n<p>As a tribe, Asher fluctuated in size. From the few who entered Egypt with their father, Jacob, the tribe grew to 41,500 adult warriors at Mt Sinai (Nm 1:40-41). At the second census in the wilderness the tribe numbered 53,400 soldiers (Nm 26:47). At the time of King David the number varied from 26,000 to 40,000 warriors (1 Chr 7:40; 12:36). Asher was never more than fifth in size among the tribes of Israel.<\/p>\n<p>The tribe joined the rest of Israel in rejecting the optimistic reports of Caleb and Joshua about the land of Canaan (Nm 13:30–14:10). As a result, that generation perished in the wilderness after 40 years of wandering (Nm 14:22-25).<\/p>\n<p>At the close of the northern campaign in the Promised Land, Joshua gave the remaining seven tribes their own territory (Jos 18:2). The fifth partition went to Asher’s descendants. Earlier, Ahihud had been chosen by God to distribute land within the territory given to Asher’s tribe (Nm 34:16, 27). Certain Levites, descendants of Gershom, were allocated cities within its borders (Jos 21:6, 30; 1 Chr 6:62, 74).<\/p>\n<p>Like all the Israelite tribes, Asher was never able to possess all of its inheritance. Failure to drive out the inhabitants of Acco, Sidon, Ahlab, Achzib, Helbah, Aphik, and Rehob subjected the tribe to the degradations of pagan culture (Jgs 1:31). The “unpossessed” territory of the Sidonians and the Phoenicians stretched along the coastal region for 200 miles (322 kilometers). Thus “the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out” (Jgs 1:32, <span>rsv<\/span>). It is possible that Asher’s tribe, having become a partner in the enterprises of the successful Phoenicians, lost all desire to expel them from their cities.<\/p>\n<p>After the death of the Israelite judge Ehud, Israel fell into the hands of Jabin, king of Canaan. When the judge Deborah stirred up Barak to marshal Israel’s forces for battle, God gave their army a great victory and liberated them from their oppressor (Jgs 4). After the victory Deborah complained that “Asher sat unmoved at the seashore, remaining in his harbors” (Jgs 5:17, <span>nlt<\/span>). Eventually, through amalgamation, the tribe succumbed to Phoenician religious and cultural influences. Foreign invasion and pagan inroads were its downfall.<\/p>\n<p>Little is said in the Bible of the tribe’s leadership. At the time of the exodus, when the nation was organized at Mt Sinai, Pagiel the son of Ochran became tribal chief (Nm 1:13; 2:27; 7:72; 10:26). But the Bible is silent from then on about Asher’s leaders. None of the judges of Israel came from Asher, and in King David’s day the tribes of Asher and Gad were omitted from the list of the nation’s chief officers (1 Chr 27:16-22).<\/p>\n<p>Nevertheless, there are some bright spots in Asher’s tribal history. The tribe answered the call of Gideon to drive out the Midianite enemy (Jgs 6:1-8, 35; 7:23). They rallied with the rest of the tribes of Israel to defend Saul, their first king (1 Sm 11:7). Later, 40,000 Asherites sided with David to give him Saul’s kingdom (1 Chr 12:23-36). After the fall of Samaria in 722 <span>BC<\/span>, a small remnant came to Jerusalem to observe the first Passover feast in many years (2 Chr 30:5), when King Hezekiah (715–686 <span>BC<\/span>) invited all the tribes to assemble for the Passover (2 Chr 30:10-11).<\/p>\n<p>In the NT one of Asher’s descendants is mentioned, an 84-year-old widow named Anna, a prophetess. She described Jesus as “the redemption of Jerusalem” from the time of his dedication to the Lord in the temple (Lk 2:36-38).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"ASHER (Tribe) Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was ...","summary_en":"ASHER (Tribe) Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13692,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gershonites Gershon","title_en":"Gershonites Gershon","content_ro":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","content_en":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","summary_ro":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","summary_en":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26974,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Naphtali","title_en":"Tribe of Naphtali","content_ro":"<h3>NAPHTALI, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee.<\/p>\n<p>During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later census taken near the end of their desert sojourning records 45,400 men capable of battle (26:48). When Moses sent the 12 spies to search out the land of Canaan, Nahbi, Vophsi’s son, represented Naphtali’s tribe (13:14). Other significant activities involving Naphtali’s tribe during the wilderness wanderings include the position of encampment around the tabernacle while in the desert (2:29); the distribution of the land, in which Pedahel, Ammihud’s son, represented Naphtali in the ceremony of choosing lots (34:28); and the ratification of the covenant at Shechem (Dt 27:13). Finally, like the rest of the tribes, Naphtali was the recipient of a blessing from Moses (Dt 33:23).<\/p>\n<p>The tribal inheritance of Naphtali was located on the eastern side of upper Galilee, bordered on the south by Zebulun and by Asher on the west (Jos 19:34). Within its borders were several Levitical cities (Jos 21:6; 1 Chr 6:62) and a city of refuge, Kedesh (Jos 20:7; 1 Chr 6:76). Though they successfully occupied the region, they did not initially drive out the Canaanites (Jgs 1:33). They did, however, subjugate the inhabitants of the Canaanite cities Beth-shemesh and Beth-anath to forced labor. As a result of their location, they were involved in some major conflicts with the indigenous population and foreign invaders. The most significant of these was the war with Jabin, king of Hazor. Barak, son of Abinoam, from Kedesh in Naphtali joined Deborah, the prophetess, and together they led the tribes of Zebulun and Naphtali against the Canaanites (chs 4–5). Along with the tribes of Asher, Zebulun, and Manasseh, the tribe of Naphtali was also called by Gideon into battle against the Midianites (6:35).<\/p>\n<p>During the united monarchy, the tribe of Naphtali sent troops to Hebron, demonstrating their support of David’s kingship over all of Israel (1 Chr 12:34). Naphtali’s continued allegiance to the Davidic dynasty was evidenced in their support of Solomon’s administrative system. Ahimaaz of Naphtali’s tribe was one of 12 officers who administered the various regional districts for the king; this same Ahimaaz also married Basemath, the daughter of Solomon (1 Kgs 4:15).<\/p>\n<p>The history of the tribe during the divided monarchy is sketchy, and references to Naphtali occur in the contexts of military conflicts. During the reign of Asa in Judah, Baasha, king of Israel, sought to build a fortress at Ramah on the central Benjamite plateau. Feeling threatened, Asa encouraged Ben-hadad of Syria to attack the northern kingdom. The Syrian monarch complied, and the brunt of his attack was felt by Naphtali’s tribe (1 Kgs 15:16-24). Baasha withdrew his troops from the Benjamite plateau only to encounter the powerful onslaught of the Syrian army. The other major foreign power to exert its influence in the region of Naphtali was Assyria, particularly during the reign of Tiglath-pileser III. During the rule of Pekah in Israel and Rezon in Syria, this Assyrian monarch came and captured Gilead, Galilee, and Naphtali (2 Kgs 15:29) in 732 <span>BC<\/span>.<\/p>\n<p>According to the prophet Isaiah (Is 9:1), though the Lord had made Naphtali’s land contemptible, he would make it glorious once again. Matthew sees the fulfillment of this prophecy in the person of Christ, who brought the message of God’s kingdom to the Jews living in the region of Naphtali’s tribe (Mt 4:13-15). In the book of Revelation (Rv 7:6), 12,000 members of Naphtali’s tribe are included among the sealed multitude of Israel.<\/p>","content_en":"<h3>NAPHTALI, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee.<\/p>\n<p>During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later census taken near the end of their desert sojourning records 45,400 men capable of battle (26:48). When Moses sent the 12 spies to search out the land of Canaan, Nahbi, Vophsi’s son, represented Naphtali’s tribe (13:14). Other significant activities involving Naphtali’s tribe during the wilderness wanderings include the position of encampment around the tabernacle while in the desert (2:29); the distribution of the land, in which Pedahel, Ammihud’s son, represented Naphtali in the ceremony of choosing lots (34:28); and the ratification of the covenant at Shechem (Dt 27:13). Finally, like the rest of the tribes, Naphtali was the recipient of a blessing from Moses (Dt 33:23).<\/p>\n<p>The tribal inheritance of Naphtali was located on the eastern side of upper Galilee, bordered on the south by Zebulun and by Asher on the west (Jos 19:34). Within its borders were several Levitical cities (Jos 21:6; 1 Chr 6:62) and a city of refuge, Kedesh (Jos 20:7; 1 Chr 6:76). Though they successfully occupied the region, they did not initially drive out the Canaanites (Jgs 1:33). They did, however, subjugate the inhabitants of the Canaanite cities Beth-shemesh and Beth-anath to forced labor. As a result of their location, they were involved in some major conflicts with the indigenous population and foreign invaders. The most significant of these was the war with Jabin, king of Hazor. Barak, son of Abinoam, from Kedesh in Naphtali joined Deborah, the prophetess, and together they led the tribes of Zebulun and Naphtali against the Canaanites (chs 4–5). Along with the tribes of Asher, Zebulun, and Manasseh, the tribe of Naphtali was also called by Gideon into battle against the Midianites (6:35).<\/p>\n<p>During the united monarchy, the tribe of Naphtali sent troops to Hebron, demonstrating their support of David’s kingship over all of Israel (1 Chr 12:34). Naphtali’s continued allegiance to the Davidic dynasty was evidenced in their support of Solomon’s administrative system. Ahimaaz of Naphtali’s tribe was one of 12 officers who administered the various regional districts for the king; this same Ahimaaz also married Basemath, the daughter of Solomon (1 Kgs 4:15).<\/p>\n<p>The history of the tribe during the divided monarchy is sketchy, and references to Naphtali occur in the contexts of military conflicts. During the reign of Asa in Judah, Baasha, king of Israel, sought to build a fortress at Ramah on the central Benjamite plateau. Feeling threatened, Asa encouraged Ben-hadad of Syria to attack the northern kingdom. The Syrian monarch complied, and the brunt of his attack was felt by Naphtali’s tribe (1 Kgs 15:16-24). Baasha withdrew his troops from the Benjamite plateau only to encounter the powerful onslaught of the Syrian army. The other major foreign power to exert its influence in the region of Naphtali was Assyria, particularly during the reign of Tiglath-pileser III. During the rule of Pekah in Israel and Rezon in Syria, this Assyrian monarch came and captured Gilead, Galilee, and Naphtali (2 Kgs 15:29) in 732 <span>BC<\/span>.<\/p>\n<p>According to the prophet Isaiah (Is 9:1), though the Lord had made Naphtali’s land contemptible, he would make it glorious once again. Matthew sees the fulfillment of this prophecy in the person of Christ, who brought the message of God’s kingdom to the Jews living in the region of Naphtali’s tribe (Mt 4:13-15). In the book of Revelation (Rv 7:6), 12,000 members of Naphtali’s tribe are included among the sealed multitude of Israel.<\/p>","summary_ro":"NAPHTALI, Tribe of One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee. During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later ...","summary_en":"NAPHTALI, Tribe of One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee. During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45591,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:6","title_en":"Study Note: Iosua 21:6","content_ro":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","content_en":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","summary_ro":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","summary_en":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73217,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:6","title_en":"Study Note: Iosua 21:6","content_ro":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","content_en":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","summary_ro":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","summary_en":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100843,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:6","title_en":"Study Note: Iosua 21:6","content_ro":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","content_en":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","summary_ro":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","summary_en":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128469,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:6","title_en":"Study Note: Iosua 21:6","content_ro":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","content_en":"<p><strong>21:6<\/strong> The <em>clan of Gershon<\/em> received cities among the four northernmost tribes in Israel.<\/p>","summary_ro":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","summary_en":"21:6 The clan of Gershon received cities among the four northernmost tribes in Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":25148,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Merarite Merari","title_en":"Merarite Merari","content_ro":"<h3>MERARI, MERARITE<\/h3>\n<p>Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” or “blessing.” Such an understanding may be preferred in many biblical references. In the case of Merari, the third son of Levi, this understanding is preferable in noting his importance and that of his family. It is inconsistent for the youngest son to have a name meaning “gall” or “bitterness” and then to have the greatest responsibility and the greatest reward for his service.<\/p>\n<p>The Bible makes numerous references to Merari the son of Levi. He was the youngest of Levi’s three sons (Gn 46:11; Ex 6:16-19; Nm 3:17-20, 33; 1 Chr 6:1). He was the father of two sons, Mahli and Mushi (Ex 6:19; Nm 3:20), who had the responsibility of carrying the frames (<span>kjv<\/span> “boards”), bars, pillars, bases (<span>kjv<\/span> “sockets”), vessels, and accessories of the tabernacle (Nm 3:36-37; 4:31-33; 7:8; 10:17; Jos 21:7, 34, 40). His descendants are known as Merarites. Chronicles makes numerous references to Merari’s family as an indication of its importance (1 Chr 6; 9; 15; 23; 26; 2 Chr 29; 34).<\/p>\n<p><em>See also<\/em> Priests and Levites; Levi, Tribe of.<\/p>","content_en":"<h3>MERARI, MERARITE<\/h3>\n<p>Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” or “blessing.” Such an understanding may be preferred in many biblical references. In the case of Merari, the third son of Levi, this understanding is preferable in noting his importance and that of his family. It is inconsistent for the youngest son to have a name meaning “gall” or “bitterness” and then to have the greatest responsibility and the greatest reward for his service.<\/p>\n<p>The Bible makes numerous references to Merari the son of Levi. He was the youngest of Levi’s three sons (Gn 46:11; Ex 6:16-19; Nm 3:17-20, 33; 1 Chr 6:1). He was the father of two sons, Mahli and Mushi (Ex 6:19; Nm 3:20), who had the responsibility of carrying the frames (<span>kjv<\/span> “boards”), bars, pillars, bases (<span>kjv<\/span> “sockets”), vessels, and accessories of the tabernacle (Nm 3:36-37; 4:31-33; 7:8; 10:17; Jos 21:7, 34, 40). His descendants are known as Merarites. Chronicles makes numerous references to Merari’s family as an indication of its importance (1 Chr 6; 9; 15; 23; 26; 2 Chr 29; 34).<\/p>\n<p><em>See also<\/em> Priests and Levites; Levi, Tribe of.<\/p>","summary_ro":"MERARI, MERARITE Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” o...","summary_en":"MERARI, MERARITE Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” o...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45592,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:7","title_en":"Study Note: Iosua 21:7","content_ro":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","content_en":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","summary_ro":"21:7 The clan of Merari did not stay together as other Levitical clans did.","summary_en":"21:7 The clan of Merari did not stay together as other Levitical clans did.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73218,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:7","title_en":"Study Note: Iosua 21:7","content_ro":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","content_en":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","summary_ro":"21:7 The clan of Merari did not stay together as other Levitical clans did.","summary_en":"21:7 The clan of Merari did not stay together as other Levitical clans did.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100844,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:7","title_en":"Study Note: Iosua 21:7","content_ro":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","content_en":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","summary_ro":"21:7 The clan of Merari did not stay together as other Levitical clans did.","summary_en":"21:7 The clan of Merari did not stay together as other Levitical clans did.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128470,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:7","title_en":"Study Note: Iosua 21:7","content_ro":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","content_en":"<p><strong>21:7<\/strong> The <em>clan of Merari<\/em> did not stay together as other Levitical clans did.<\/p>","summary_ro":"21:7 The clan of Merari did not stay together as other Levitical clans did.","summary_en":"21:7 The clan of Merari did not stay together as other Levitical clans did.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":45593,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:8","title_en":"Study Note: Iosua 21:8","content_ro":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","content_en":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","summary_ro":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","summary_en":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73219,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:8","title_en":"Study Note: Iosua 21:8","content_ro":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","content_en":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","summary_ro":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","summary_en":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100845,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:8","title_en":"Study Note: Iosua 21:8","content_ro":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","content_en":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","summary_ro":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","summary_en":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128471,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:8","title_en":"Study Note: Iosua 21:8","content_ro":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","content_en":"<p><strong>21:8<\/strong> The <em>pasturelands<\/em> were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).<\/p>","summary_ro":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","summary_en":"21:8 The pasturelands were grazing ground surrounding the cities. The repetition of this word throughout the list (21:8-42) gave the allotment the character of a legal record, guaranteeing the Levites access to lands immediately surrounding each of the Levitical cities (Num 35:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":20860,"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":35417,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Simeon","title_en":"Tribe of Simeon","content_ro":"<h3>SIMEON, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7).<\/p>\n<p>According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, the list of Levitical towns included Simeon’s with Judah’s (Jos 21:9-16). Inevitably, then, the Simeonites were linked to the kingdom of Judah throughout the period of the monarchy, and its tribal destiny was tied to that of the southern division of the divided monarchy. However, in spite of their minor inheritance within Judah’s tribe, the Simeonites were able to preserve to some extent their own tribal identity, unity, and traditions, as indicated by the keeping of genealogical records, even to the days of Hezekiah, king of Judah (1 Chr 4:24-42).<\/p>\n<p>During Hezekiah’s reign, Simeonites took possession of and settled the Arab areas of Seir (1 Chr 4:24-43) and perhaps the hill country of Ephraim (2 Chr 15:9). Although Simeon was Jacob’s second-oldest son, his progeny never achieved a position of prominence in Israel, either before or after the conquest and occupation of Canaan. For example, the tribe apparently provided no judges, and the Song of Deborah contains no references to this group (see Jgs 5). According to 1 Chronicles 4:28-33, Simeon’s tribe settled in the southern extremes of Canaan (called the Negev in Hebrew)—an extensive region, consisting largely of dry, parched land, but with an annual rainfall and perennial springs that ensured fertility in the early summer. This explains why Simeon’s territory is also called “the Negev of Judah,” a phrase that serves to differentiate them from other racial groups occupying parts of southern Canaan (1 Sm 27:10; 30:14; 2 Sm 24:7).<\/p>\n<p>The genealogies of the Simeonites reveal a certain amount of intermarriage with other Israelite tribes and, indeed, with non-Israelites as well. Shaul, Simeon’s son, was the son of a Canaanite woman (Gn 46:10; Ex 6:15). Two of Simeon’s sons (1 Chr 4:25) bear names of Ishmael’s sons (Gn 25:13-14; 1 Chr 1:29-30), and Jamin (Gn 46:10; Ex 6:15) was a descendant of Ram (1 Chr 2:27).<\/p>\n<p>In the NT, Simeon’s tribe appears seventh in the list of the tribes who are sealed by God (Rv 7:7).<\/p>","content_en":"<h3>SIMEON, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7).<\/p>\n<p>According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, the list of Levitical towns included Simeon’s with Judah’s (Jos 21:9-16). Inevitably, then, the Simeonites were linked to the kingdom of Judah throughout the period of the monarchy, and its tribal destiny was tied to that of the southern division of the divided monarchy. However, in spite of their minor inheritance within Judah’s tribe, the Simeonites were able to preserve to some extent their own tribal identity, unity, and traditions, as indicated by the keeping of genealogical records, even to the days of Hezekiah, king of Judah (1 Chr 4:24-42).<\/p>\n<p>During Hezekiah’s reign, Simeonites took possession of and settled the Arab areas of Seir (1 Chr 4:24-43) and perhaps the hill country of Ephraim (2 Chr 15:9). Although Simeon was Jacob’s second-oldest son, his progeny never achieved a position of prominence in Israel, either before or after the conquest and occupation of Canaan. For example, the tribe apparently provided no judges, and the Song of Deborah contains no references to this group (see Jgs 5). According to 1 Chronicles 4:28-33, Simeon’s tribe settled in the southern extremes of Canaan (called the Negev in Hebrew)—an extensive region, consisting largely of dry, parched land, but with an annual rainfall and perennial springs that ensured fertility in the early summer. This explains why Simeon’s territory is also called “the Negev of Judah,” a phrase that serves to differentiate them from other racial groups occupying parts of southern Canaan (1 Sm 27:10; 30:14; 2 Sm 24:7).<\/p>\n<p>The genealogies of the Simeonites reveal a certain amount of intermarriage with other Israelite tribes and, indeed, with non-Israelites as well. Shaul, Simeon’s son, was the son of a Canaanite woman (Gn 46:10; Ex 6:15). Two of Simeon’s sons (1 Chr 4:25) bear names of Ishmael’s sons (Gn 25:13-14; 1 Chr 1:29-30), and Jamin (Gn 46:10; Ex 6:15) was a descendant of Ram (1 Chr 2:27).<\/p>\n<p>In the NT, Simeon’s tribe appears seventh in the list of the tribes who are sealed by God (Rv 7:7).<\/p>","summary_ro":"SIMEON, Tribe of One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7). According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, th...","summary_en":"SIMEON, Tribe of One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7). According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, th...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45594,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:9","title_en":"Study Note: Iosua 21:9","content_ro":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","content_en":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","summary_ro":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","summary_en":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73220,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:9","title_en":"Study Note: Iosua 21:9","content_ro":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","content_en":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","summary_ro":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","summary_en":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100846,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:9","title_en":"Study Note: Iosua 21:9","content_ro":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","content_en":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","summary_ro":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","summary_en":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128472,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:9","title_en":"Study Note: Iosua 21:9","content_ro":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","content_en":"<p><strong>21:9-42<\/strong> <em>The descendants of Aaron<\/em> received thirteen cities, <em>the rest of the Kohathite clan<\/em> received ten, <em>the descendants of Gershon<\/em> received thirteen, and <em>the Merari clan<\/em> received twelve. There were a total of <em>forty-eight<\/em> Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).<\/p>","summary_ro":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","summary_en":"21:9-42 The descendants of Aaron received thirteen cities, the rest of the Kohathite clan received ten, the descendants of Gershon received thirteen, and the Merari clan received twelve. There were a total of forty-eight Levitical cities. Each tribe had four Levitical cities, except Judah had eight, Simeon had one, and Naphtali had three. Six of the Levitical cities were also cities of refuge (20:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":1546,"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":2544,"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}],"13":[{"id":41123,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<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>","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 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...","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":68749,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<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>","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 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...","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":96375,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<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>","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 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...","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":124001,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Caleb","title_en":"Caleb","content_ro":"<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>","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 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...","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":5959,"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":23147,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Libnah","title_en":"Libnah","content_ro":"<h3>LIBNAH<\/h3>\n<li>1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). <em>See<\/em> Wilderness Wanderings.<\/li>\n<li>2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57).<\/li>\n<p>Three details in the city’s subsequent history are noted in Scripture: (1) During the reign of King Jehoram of Judah, at the time of Edom’s uprising, Libnah joined in the revolt but was subdued (2 Kgs 8:22; 2 Chr 21:10). (2) After King Sennacherib of Assyria took the city of Lachish, he proceeded to attack Libnah (2 Kgs 19:8; Is 37:8). Earlier Isaiah had affirmed to King Hezekiah that a rumor would cause the invading king to interrupt his military campaign against Judah and return to his own land; it was while Sennacherib was besieging Libnah that Isaiah’s affirmation was confirmed (2 Kgs 19:7-8). (3) The mother of Jehoahaz and Zedekiah, two of Judah’s last kings, was a native of Libnah (2 Kgs 23:31; 24:18; Jer 52:1).<\/p>","content_en":"<h3>LIBNAH<\/h3>\n<li>1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). <em>See<\/em> Wilderness Wanderings.<\/li>\n<li>2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57).<\/li>\n<p>Three details in the city’s subsequent history are noted in Scripture: (1) During the reign of King Jehoram of Judah, at the time of Edom’s uprising, Libnah joined in the revolt but was subdued (2 Kgs 8:22; 2 Chr 21:10). (2) After King Sennacherib of Assyria took the city of Lachish, he proceeded to attack Libnah (2 Kgs 19:8; Is 37:8). Earlier Isaiah had affirmed to King Hezekiah that a rumor would cause the invading king to interrupt his military campaign against Judah and return to his own land; it was while Sennacherib was besieging Libnah that Isaiah’s affirmation was confirmed (2 Kgs 19:7-8). (3) The mother of Jehoahaz and Zedekiah, two of Judah’s last kings, was a native of Libnah (2 Kgs 23:31; 24:18; Jer 52:1).<\/p>","summary_ro":"LIBNAH 1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). See Wilderness Wanderings. 2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57). Three details in the city’s subsequent history are noted in Scrip...","summary_en":"LIBNAH 1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). See Wilderness Wanderings. 2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57). Three details in the city’s subsequent history are noted in Scrip...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60929,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88555,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116181,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143807,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":11110,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eshtemoh (Place) Eshtemoa","title_en":"Eshtemoh (Place) Eshtemoa","content_ro":"<h3>ESHTEMOA, ESHTEMOH (P<span>lace<\/span>)<\/h3>\n<p>City south of Jerusalem allotted to Judah when Palestine was divided among the 12 tribes (Jos 15:50). Eshtemoa was assigned to the Levites (Jos 21:14; 1 Chr 6:57). After an Amalekite victory, David sent booty to his allies in Eshtemoa (1 Sm 30:26-31). The site may be modern al-Samu’a, eight miles (13 kilometers) south of Hebron.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>ESHTEMOA, ESHTEMOH (P<span>lace<\/span>)<\/h3>\n<p>City south of Jerusalem allotted to Judah when Palestine was divided among the 12 tribes (Jos 15:50). Eshtemoa was assigned to the Levites (Jos 21:14; 1 Chr 6:57). After an Amalekite victory, David sent booty to his allies in Eshtemoa (1 Sm 30:26-31). The site may be modern al-Samu’a, eight miles (13 kilometers) south of Hebron.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"ESHTEMOA, ESHTEMOH (Place) City south of Jerusalem allotted to Judah when Palestine was divided among the 12 tribes (Jos 15:50). Eshtemoa was assigned to the Levites (Jos 21:14; 1 Chr 6:57). After an Amalekite victory, David sent booty to his allies in Eshtemoa (1 Sm 30:26-31). The site may be modern al-Samu’a, eight miles (13 kilometers) south of Hebron. See also Levitical Cities.","summary_en":"ESHTEMOA, ESHTEMOH (Place) City south of Jerusalem allotted to Judah when Palestine was divided among the 12 tribes (Jos 15:50). Eshtemoa was assigned to the Levites (Jos 21:14; 1 Chr 6:57). After an Amalekite victory, David sent booty to his allies in Eshtemoa (1 Sm 30:26-31). The site may be modern al-Samu’a, eight miles (13 kilometers) south of Hebron. See also Levitical Cities.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18560,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jattir","title_en":"Jattir","content_ro":"<h3>JATTIR<\/h3>\n<p>Town in the hill country of Judah given to the Levites (Jos 15:48; 21:14; 1 Chr 6:57). David sent spoils from his victory over the Amalekites to Jattir (1 Sm 30:27). It is identified with modern Khirbet ‘Attir, 13 miles (21 kilometers) southeast of Hebron.<\/p>","content_en":"<h3>JATTIR<\/h3>\n<p>Town in the hill country of Judah given to the Levites (Jos 15:48; 21:14; 1 Chr 6:57). David sent spoils from his victory over the Amalekites to Jattir (1 Sm 30:27). It is identified with modern Khirbet ‘Attir, 13 miles (21 kilometers) southeast of Hebron.<\/p>","summary_ro":"JATTIR Town in the hill country of Judah given to the Levites (Jos 15:48; 21:14; 1 Chr 6:57). David sent spoils from his victory over the Amalekites to Jattir (1 Sm 30:27). It is identified with modern Khirbet ‘Attir, 13 miles (21 kilometers) southeast of Hebron.","summary_en":"JATTIR Town in the hill country of Judah given to the Levites (Jos 15:48; 21:14; 1 Chr 6:57). David sent spoils from his victory over the Amalekites to Jattir (1 Sm 30:27). It is identified with modern Khirbet ‘Attir, 13 miles (21 kilometers) southeast of Hebron.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":9108,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Debir (Place)","title_en":"Debir (Place)","content_ro":"<h3>DEBIR (P<span>lace<\/span>)<\/h3>\n<li>1. Canaanite city originally held by the Anakim before being conquered by the Israelites (Jos 11:21; 15:15). There are two accounts of the conquest of Debir (10:38-39; 15:13-17). One of these lists Joshua as the conqueror, and the other lists Othniel as the conqueror (by request of Caleb). It is possible that the Othniel account is simply a further elaboration of the Joshua account, or it is possible that Debir was retaken by the Canaanites and the Othniel-Caleb account tells of the subsequent recapture by the Israelites. The latter explanation, however, does not seem to accord well with the apparent finality of the Joshua account. Thus, it would seem that the former explanation is more probable.<\/li>\n<p>Debir, with its pasturelands, was finally given to the priestly descendants of the Aaronites (Jos 21:15; 1 Chr 6:58). This might seem fitting, since prior to its capture by the Israelites, Debir was known for its pagan temple. Debir was also known as Kiriath-sannah, meaning “city of the scribes” (Jos 15:49), and Kiriath-sepher, meaning “city of the books” (v 15). Its exact location is disputed among scholars, but most likely it was located near Khirbet Rabud in the southern Judean hill country.<\/p>\n<li>2. Gadite town east of the Jordan River near the Sea of Galilee (Jos 13:26). It is possibly the same site as Lo-debar (2 Sm 9:4-5; 17:27; Am 6:13), where Mephibosheth once lived before David summoned him.<\/li>\n<li>3. Town on the northern border of Judah some 10 miles (16 kilometers) northeast of Jerusalem (Jos 15:7).<\/li>","content_en":"<h3>DEBIR (P<span>lace<\/span>)<\/h3>\n<li>1. Canaanite city originally held by the Anakim before being conquered by the Israelites (Jos 11:21; 15:15). There are two accounts of the conquest of Debir (10:38-39; 15:13-17). One of these lists Joshua as the conqueror, and the other lists Othniel as the conqueror (by request of Caleb). It is possible that the Othniel account is simply a further elaboration of the Joshua account, or it is possible that Debir was retaken by the Canaanites and the Othniel-Caleb account tells of the subsequent recapture by the Israelites. The latter explanation, however, does not seem to accord well with the apparent finality of the Joshua account. Thus, it would seem that the former explanation is more probable.<\/li>\n<p>Debir, with its pasturelands, was finally given to the priestly descendants of the Aaronites (Jos 21:15; 1 Chr 6:58). This might seem fitting, since prior to its capture by the Israelites, Debir was known for its pagan temple. Debir was also known as Kiriath-sannah, meaning “city of the scribes” (Jos 15:49), and Kiriath-sepher, meaning “city of the books” (v 15). Its exact location is disputed among scholars, but most likely it was located near Khirbet Rabud in the southern Judean hill country.<\/p>\n<li>2. Gadite town east of the Jordan River near the Sea of Galilee (Jos 13:26). It is possibly the same site as Lo-debar (2 Sm 9:4-5; 17:27; Am 6:13), where Mephibosheth once lived before David summoned him.<\/li>\n<li>3. Town on the northern border of Judah some 10 miles (16 kilometers) northeast of Jerusalem (Jos 15:7).<\/li>","summary_ro":"DEBIR (Place) 1. Canaanite city originally held by the Anakim before being conquered by the Israelites (Jos 11:21; 15:15). There are two accounts of the conquest of Debir (10:38-39; 15:13-17). One of these lists Joshua as the conqueror, and the other lists Othniel as the conqueror (by request of Caleb). It is possible that the Othniel account is simply a further elaboration of the Joshua account, or it is possible that Debir was retaken by the Canaanites and the Othniel-Caleb account tells of...","summary_en":"DEBIR (Place) 1. Canaanite city originally held by the Anakim before being conquered by the Israelites (Jos 11:21; 15:15). There are two accounts of the conquest of Debir (10:38-39; 15:13-17). One of these lists Joshua as the conqueror, and the other lists Othniel as the conqueror (by request of Caleb). It is possible that the Othniel account is simply a further elaboration of the Joshua account, or it is possible that Debir was retaken by the Canaanites and the Othniel-Caleb account tells of...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16572,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holon","title_en":"Holon","content_ro":"<h3>HOLON<\/h3>\n<li>1. Town in the uplands of Judah’s inheritance (Jos 15:51) given to the Levites (21:15). In 1 Chronicles 6:58, the town is called Hilen. Holon may be Khirbet ‘Alin, northwest of Hebron. <em>See<\/em> Levitical Cities.<\/li>\n<li>2. City near Heshbon, located in the plain of Moab (Jer 48:21).<\/li>","content_en":"<h3>HOLON<\/h3>\n<li>1. Town in the uplands of Judah’s inheritance (Jos 15:51) given to the Levites (21:15). In 1 Chronicles 6:58, the town is called Hilen. Holon may be Khirbet ‘Alin, northwest of Hebron. <em>See<\/em> Levitical Cities.<\/li>\n<li>2. City near Heshbon, located in the plain of Moab (Jer 48:21).<\/li>","summary_ro":"HOLON 1. Town in the uplands of Judah’s inheritance (Jos 15:51) given to the Levites (21:15). In 1 Chronicles 6:58, the town is called Hilen. Holon may be Khirbet ‘Alin, northwest of Hebron. See Levitical Cities. 2. City near Heshbon, located in the plain of Moab (Jer 48:21).","summary_en":"HOLON 1. Town in the uplands of Judah’s inheritance (Jos 15:51) given to the Levites (21:15). In 1 Chronicles 6:58, the town is called Hilen. Holon may be Khirbet ‘Alin, northwest of Hebron. See Levitical Cities. 2. City near Heshbon, located in the plain of Moab (Jer 48:21).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":1009,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ain","title_en":"Ain","content_ro":"<h3>AIN<\/h3>\n<li>1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun.<\/li>\n<li>2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” <em>See<\/em> En-rimmon.<\/li>\n<li>3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” in Hebrew. The correct spelling is Ashan (cf. 1 Chr 6:59). <em>See<\/em> Ashan.<\/li>","content_en":"<h3>AIN<\/h3>\n<li>1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun.<\/li>\n<li>2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” <em>See<\/em> En-rimmon.<\/li>\n<li>3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” in Hebrew. The correct spelling is Ashan (cf. 1 Chr 6:59). <em>See<\/em> Ashan.<\/li>","summary_ro":"AIN 1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun. 2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” See En-rimmon. 3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” ...","summary_en":"AIN 1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun. 2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” See En-rimmon. 3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2897,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashan","title_en":"Ashan","content_ro":"<h3>ASHAN<\/h3>\n<p>Town in the southwestern Judean foothills slightly northwest of Beersheba. Ashan first belonged to Judah’s tribe (Jos 15:42), then to Simeon’s (Jos 19:7), and finally to the Levites as a city of refuge (1 Chr 6:59). David roamed there with his outlaw band (1 Sm 30:30). The city of Ain mentioned in Joshua 21:16 probably refers to Ashan (this should not be confused with Ain in the northeast of Canaan, Nm 34:11). <em>See<\/em> Cities of Refuge.<\/p>","content_en":"<h3>ASHAN<\/h3>\n<p>Town in the southwestern Judean foothills slightly northwest of Beersheba. Ashan first belonged to Judah’s tribe (Jos 15:42), then to Simeon’s (Jos 19:7), and finally to the Levites as a city of refuge (1 Chr 6:59). David roamed there with his outlaw band (1 Sm 30:30). The city of Ain mentioned in Joshua 21:16 probably refers to Ashan (this should not be confused with Ain in the northeast of Canaan, Nm 34:11). <em>See<\/em> Cities of Refuge.<\/p>","summary_ro":"ASHAN Town in the southwestern Judean foothills slightly northwest of Beersheba. Ashan first belonged to Judah’s tribe (Jos 15:42), then to Simeon’s (Jos 19:7), and finally to the Levites as a city of refuge (1 Chr 6:59). David roamed there with his outlaw band (1 Sm 30:30). The city of Ain mentioned in Joshua 21:16 probably refers to Ashan (this should not be confused with Ain in the northeast of Canaan, Nm 34:11). See Cities of Refuge.","summary_en":"ASHAN Town in the southwestern Judean foothills slightly northwest of Beersheba. Ashan first belonged to Judah’s tribe (Jos 15:42), then to Simeon’s (Jos 19:7), and finally to the Levites as a city of refuge (1 Chr 6:59). David roamed there with his outlaw band (1 Sm 30:30). The city of Ain mentioned in Joshua 21:16 probably refers to Ashan (this should not be confused with Ain in the northeast of Canaan, Nm 34:11). See Cities of Refuge.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4564,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Shemesh","title_en":"Beth-Shemesh","content_ro":"<h3>BETH-SHEMESH<\/h3>\n<li>1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, <span>kjv<\/span>). When the Philistines decided to dispose of the captured ark of the covenant because plagues were breaking out in their cities, they took it to Beth-shemesh. The area was also the scene of a great victory of King Joash (Jehoash) of Israel over King Amaziah of Judah (2 Chr 25:21-23). About a century later, Beth-shemesh was captured from King Ahaz of Judah by the Philistines (28:16-20). After that, the settlement fell into decline and was finally destroyed by Nebuchadnezzar in 586 <span>BC<\/span>.<\/li>\n<li>2. Canaanite city allotted to Issachar’s tribe (Jos 19:22).<\/li>\n<li>3. Fortified Canaanite city allotted to Naphtali’s tribe (Jos 19:38). The inhabitants of this Beth-shemesh were not driven out by the Israelites (Jgs 1:33).<\/li>\n<li>4. KJV reference to the Egyptian city of Heliopolis (or On), where the sun was worshiped (Jer 43:13). <em>See<\/em> Heliopolis.<\/li>","content_en":"<h3>BETH-SHEMESH<\/h3>\n<li>1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, <span>kjv<\/span>). When the Philistines decided to dispose of the captured ark of the covenant because plagues were breaking out in their cities, they took it to Beth-shemesh. The area was also the scene of a great victory of King Joash (Jehoash) of Israel over King Amaziah of Judah (2 Chr 25:21-23). About a century later, Beth-shemesh was captured from King Ahaz of Judah by the Philistines (28:16-20). After that, the settlement fell into decline and was finally destroyed by Nebuchadnezzar in 586 <span>BC<\/span>.<\/li>\n<li>2. Canaanite city allotted to Issachar’s tribe (Jos 19:22).<\/li>\n<li>3. Fortified Canaanite city allotted to Naphtali’s tribe (Jos 19:38). The inhabitants of this Beth-shemesh were not driven out by the Israelites (Jgs 1:33).<\/li>\n<li>4. KJV reference to the Egyptian city of Heliopolis (or On), where the sun was worshiped (Jer 43:13). <em>See<\/em> Heliopolis.<\/li>","summary_ro":"BETH-SHEMESH 1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, kjv). When the Philistines decided to dispose of the capt...","summary_en":"BETH-SHEMESH 1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, kjv). When the Philistines decided to dispose of the capt...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21471,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Juttah","title_en":"Juttah","content_ro":"<h3>JUTTAH<\/h3>\n<p>One of the cities of refuge assigned to Aaron’s descendants (Jos 21:16). It was in the hill country of Judah’s territory and in the district of Maon (15:55). It has been identified with modern Yatta, about five and a half miles (8.8 kilometers) southwest of Hebron.<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","content_en":"<h3>JUTTAH<\/h3>\n<p>One of the cities of refuge assigned to Aaron’s descendants (Jos 21:16). It was in the hill country of Judah’s territory and in the district of Maon (15:55). It has been identified with modern Yatta, about five and a half miles (8.8 kilometers) southwest of Hebron.<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","summary_ro":"JUTTAH One of the cities of refuge assigned to Aaron’s descendants (Jos 21:16). It was in the hill country of Judah’s territory and in the district of Maon (15:55). It has been identified with modern Yatta, about five and a half miles (8.8 kilometers) southwest of Hebron. See also Cities of Refuge.","summary_en":"JUTTAH One of the cities of refuge assigned to Aaron’s descendants (Jos 21:16). It was in the hill country of Judah’s territory and in the district of Maon (15:55). It has been identified with modern Yatta, about five and a half miles (8.8 kilometers) southwest of Hebron. See also Cities of Refuge.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":13294,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Geba","title_en":"Geba","content_ro":"<h3>GEBA<\/h3>\n<p>Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8).<\/p>\n<p>In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3). Jonathan defeated this outpost and stirred up the Philistines, who swarmed into Israel with an army vastly outnumbering the forces of Saul. Saul and his men were at Geba (13:16) and later approached Gibeah (14:2). The Philistines had set up a garrison at Michmash, just opposite Geba. Jonathan proposed to his armor bearer that they go over to this outpost and suggested that if the Philistines called to them to come over, that would be a sign that the Lord had given their enemy into their hand. The Philistines did just that, so the two Israelites approached and killed some 20 of the Philistines, putting the garrison and the entire army to rout. During the reign of David, another horde of Philistine invaders was struck down by him “from Geba to Gezer” (2 Sm 5:25).<\/p>\n<p>Men from Geba are mentioned among the Jews who returned from the Babylonian exile (Ezr 2:26, <span>kjv<\/span> “Gaba”; Neh 11:31). At the dedication of the rebuilt Jerusalem wall, singers from the area of Geba participated (Neh 12:29).<\/p>","content_en":"<h3>GEBA<\/h3>\n<p>Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8).<\/p>\n<p>In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3). Jonathan defeated this outpost and stirred up the Philistines, who swarmed into Israel with an army vastly outnumbering the forces of Saul. Saul and his men were at Geba (13:16) and later approached Gibeah (14:2). The Philistines had set up a garrison at Michmash, just opposite Geba. Jonathan proposed to his armor bearer that they go over to this outpost and suggested that if the Philistines called to them to come over, that would be a sign that the Lord had given their enemy into their hand. The Philistines did just that, so the two Israelites approached and killed some 20 of the Philistines, putting the garrison and the entire army to rout. During the reign of David, another horde of Philistine invaders was struck down by him “from Geba to Gezer” (2 Sm 5:25).<\/p>\n<p>Men from Geba are mentioned among the Jews who returned from the Babylonian exile (Ezr 2:26, <span>kjv<\/span> “Gaba”; Neh 11:31). At the dedication of the rebuilt Jerusalem wall, singers from the area of Geba participated (Neh 12:29).<\/p>","summary_ro":"GEBA Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8). In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3...","summary_en":"GEBA Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8). In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13782,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gibeonites Gibeon","title_en":"Gibeonites Gibeon","content_ro":"<h3>GIBEON, GIBEONITES<\/h3>\n<p>Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the name of Gibeon, the identification is placed beyond doubt. Certain geographical and chronological considerations also support this. The location of Gibeon, north of Jerusalem and accessible to that city in the days of David, Solomon, and Jeremiah, as well as its location southwest of Ai combine geographically to support this identification. Further, the periods of occupation at el-Jib revealed by excavation are parallel to historical data supplied by the OT.<\/p>\n<p>The first mention of Gibeon and its inhabitants comes in Joshua 9 and 10 in the days of Joshua, perhaps about 1200 <span>BC<\/span>. Hearing of the success of the people of Israel at Jericho and Ai, the people of Gibeon, Kephirah, Beeroth, and Kiriath-jearim plotted to obtain a covenant of peace from them. By pretending that they had come from afar and displaying worn-out clothing and footwear as well as dried bread, they were able to deceive Joshua into making a treaty with them. When their deception was discovered, they were sentenced to chop wood and carry water for the Israelites (Jos 9:21-27). Neighboring groups of people from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, led by Adoni-zedek king of Jerusalem, launched an attack on Gibeon because of its defection to Joshua. The Gibeonites appealed to Joshua, and the Israelites made a forced march from Gilgal to assist them. The enemies of Gibeon were driven down the road to Beth-horon. Their rout was completed with the assistance of hailstones. In that day the sun stood still over Gibeon (10:9-13). Only Gibeon made peace with the incoming Israelites (11:19). In due course the town became part of Benjamin’s territory (18:25; 21:17).<\/p>\n\n<p>In the days before David was king, Saul’s general encountered some of David’s men at Gibeon and engaged in an unusual contest at the pool of Gibeon. Twelve men from each side fought and were all thrust through by the swords of their opponents (2 Sm 2:12-17). This encounter was followed by a further skirmish in which David’s men were successful (vv 18-32). Later, David’s nephew Amasa, captain of the rebel army of Absalom, was attacked by Joab at the “great stone which is in Gibeon” (20:8) and left to die in the highway in his blood. In David’s time also, seven sons of Saul were executed “at Gibeon on the mountain of the Lord” (21:1-9) in retribution for Saul’s violation of the ancient covenant between Gibeon and Israel when he slew men of Gibeon (vv 1-6).<\/p>\n<p>There was an important high place still operating at Gibeon in David’s time. The tabernacle of the Lord rested there, and an altar of burnt offering as well (1 Chr 16:39; 21:29). It was at Gibeon, according to 1 Kings 3:3-9, that Solomon had a dream in which Solomon asked for wisdom to govern Israel well (cf. 2 Chr 1:2-13). A second time God appeared to Solomon at Gibeon to assure him that his prayer had been heard and to urge him to walk in God’s ways (1 Kgs 9:2-9). Gibeon was among the cities taken by Pharaoh Shishak in the second half of the 10th century <span>BC<\/span>. Presumably Gibeon remained an important center during the days of the kings. There was a prophet in Gibeon in the days of Jeremiah, although he prophesied falsely (Jer 28:1-4).<\/p>\n<p>Some of the Gibeonites went into exile in Babylon and a small group returned (Neh 7:25) and assisted Nehemiah in repairing the Jerusalem wall (3:7-8). Later still, Josephus relates that Cestius pitched his camp at Gibeon on his march to Jerusalem in <span>AD<\/span> 66 (<em>War<\/em> 2.515-516). Biblical references cover a period from about 1200 <span>BC<\/span> to about 445 <span>BC<\/span>, in archaeological terms from the beginning of the Iron I period, through the Iron II period, and into the Persian or Iron III period. We would expect, therefore, to find evidence for at least these periods in an excavation.<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Gibbar.<\/p>","content_en":"<h3>GIBEON, GIBEONITES<\/h3>\n<p>Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the name of Gibeon, the identification is placed beyond doubt. Certain geographical and chronological considerations also support this. The location of Gibeon, north of Jerusalem and accessible to that city in the days of David, Solomon, and Jeremiah, as well as its location southwest of Ai combine geographically to support this identification. Further, the periods of occupation at el-Jib revealed by excavation are parallel to historical data supplied by the OT.<\/p>\n<p>The first mention of Gibeon and its inhabitants comes in Joshua 9 and 10 in the days of Joshua, perhaps about 1200 <span>BC<\/span>. Hearing of the success of the people of Israel at Jericho and Ai, the people of Gibeon, Kephirah, Beeroth, and Kiriath-jearim plotted to obtain a covenant of peace from them. By pretending that they had come from afar and displaying worn-out clothing and footwear as well as dried bread, they were able to deceive Joshua into making a treaty with them. When their deception was discovered, they were sentenced to chop wood and carry water for the Israelites (Jos 9:21-27). Neighboring groups of people from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, led by Adoni-zedek king of Jerusalem, launched an attack on Gibeon because of its defection to Joshua. The Gibeonites appealed to Joshua, and the Israelites made a forced march from Gilgal to assist them. The enemies of Gibeon were driven down the road to Beth-horon. Their rout was completed with the assistance of hailstones. In that day the sun stood still over Gibeon (10:9-13). Only Gibeon made peace with the incoming Israelites (11:19). In due course the town became part of Benjamin’s territory (18:25; 21:17).<\/p>\n\n<p>In the days before David was king, Saul’s general encountered some of David’s men at Gibeon and engaged in an unusual contest at the pool of Gibeon. Twelve men from each side fought and were all thrust through by the swords of their opponents (2 Sm 2:12-17). This encounter was followed by a further skirmish in which David’s men were successful (vv 18-32). Later, David’s nephew Amasa, captain of the rebel army of Absalom, was attacked by Joab at the “great stone which is in Gibeon” (20:8) and left to die in the highway in his blood. In David’s time also, seven sons of Saul were executed “at Gibeon on the mountain of the Lord” (21:1-9) in retribution for Saul’s violation of the ancient covenant between Gibeon and Israel when he slew men of Gibeon (vv 1-6).<\/p>\n<p>There was an important high place still operating at Gibeon in David’s time. The tabernacle of the Lord rested there, and an altar of burnt offering as well (1 Chr 16:39; 21:29). It was at Gibeon, according to 1 Kings 3:3-9, that Solomon had a dream in which Solomon asked for wisdom to govern Israel well (cf. 2 Chr 1:2-13). A second time God appeared to Solomon at Gibeon to assure him that his prayer had been heard and to urge him to walk in God’s ways (1 Kgs 9:2-9). Gibeon was among the cities taken by Pharaoh Shishak in the second half of the 10th century <span>BC<\/span>. Presumably Gibeon remained an important center during the days of the kings. There was a prophet in Gibeon in the days of Jeremiah, although he prophesied falsely (Jer 28:1-4).<\/p>\n<p>Some of the Gibeonites went into exile in Babylon and a small group returned (Neh 7:25) and assisted Nehemiah in repairing the Jerusalem wall (3:7-8). Later still, Josephus relates that Cestius pitched his camp at Gibeon on his march to Jerusalem in <span>AD<\/span> 66 (<em>War<\/em> 2.515-516). Biblical references cover a period from about 1200 <span>BC<\/span> to about 445 <span>BC<\/span>, in archaeological terms from the beginning of the Iron I period, through the Iron II period, and into the Persian or Iron III period. We would expect, therefore, to find evidence for at least these periods in an excavation.<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Gibbar.<\/p>","summary_ro":"GIBEON, GIBEONITES Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the...","summary_en":"GIBEON, GIBEONITES Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":1046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alemeth (Place)","title_en":"Alemeth (Place)","content_ro":"<h3>ALEMETH (P<span>lace<\/span>)<\/h3>\n<p>Levitical city in the territory of Benjamin’s tribe (1 Chr 6:60; <span>nasb<\/span> “Allemeth”); alternately called Almon in Joshua 21:18. Its site was at Khirbet ‘Almit, about five miles (8 kilometers) northeast of Jerusalem. <em>See<\/em> Levitical Cities.<\/p>","content_en":"<h3>ALEMETH (P<span>lace<\/span>)<\/h3>\n<p>Levitical city in the territory of Benjamin’s tribe (1 Chr 6:60; <span>nasb<\/span> “Allemeth”); alternately called Almon in Joshua 21:18. Its site was at Khirbet ‘Almit, about five miles (8 kilometers) northeast of Jerusalem. <em>See<\/em> Levitical Cities.<\/p>","summary_ro":"ALEMETH (Place) Levitical city in the territory of Benjamin’s tribe (1 Chr 6:60; nasb “Allemeth”); alternately called Almon in Joshua 21:18. Its site was at Khirbet ‘Almit, about five miles (8 kilometers) northeast of Jerusalem. See Levitical Cities.","summary_en":"ALEMETH (Place) Levitical city in the territory of Benjamin’s tribe (1 Chr 6:60; nasb “Allemeth”); alternately called Almon in Joshua 21:18. Its site was at Khirbet ‘Almit, about five miles (8 kilometers) northeast of Jerusalem. See Levitical Cities.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1104,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Almon","title_en":"Almon","content_ro":"<h3>ALMON<\/h3>\n<p>Alternate name for Alemeth in Joshua 21:18. <em>See<\/em> Alemeth (Place).<\/p>","content_en":"<h3>ALMON<\/h3>\n<p>Alternate name for Alemeth in Joshua 21:18. <em>See<\/em> Alemeth (Place).<\/p>","summary_ro":"ALMON Alternate name for Alemeth in Joshua 21:18. See Alemeth (Place).","summary_en":"ALMON Alternate name for Alemeth in Joshua 21:18. See Alemeth (Place).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1566,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anathothite* Anathoth (Place)","title_en":"Anathothite*, Anathoth (Place)","content_ro":"<h3>ANATHOTH (PLACE), ANATHOTHITE*<\/h3>\n<p>Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David’s military leaders, was from Anathoth (1 Chr 11:28, KJV “Antothite”) as was the soldier Jehu (1 Chr 12:3) and the priest Abiathar (1 Kgs 2:26). It was also the hometown of the prophet Jeremiah (Jer 1:1), though some of its inhabitants violently opposed him (Jer 11:21, 23). Just before Judah fell to Babylon, Jeremiah bought a field in Anathoth as a sign that Israel would be restored to her land (Jer 32:7-9). Years later, 128 men of Anathoth returned from the exile, and the town was resettled (Neh 11:32).<\/p>","content_en":"<h3>ANATHOTH (PLACE), ANATHOTHITE*<\/h3>\n<p>Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David’s military leaders, was from Anathoth (1 Chr 11:28, KJV “Antothite”) as was the soldier Jehu (1 Chr 12:3) and the priest Abiathar (1 Kgs 2:26). It was also the hometown of the prophet Jeremiah (Jer 1:1), though some of its inhabitants violently opposed him (Jer 11:21, 23). Just before Judah fell to Babylon, Jeremiah bought a field in Anathoth as a sign that Israel would be restored to her land (Jer 32:7-9). Years later, 128 men of Anathoth returned from the exile, and the town was resettled (Neh 11:32).<\/p>","summary_ro":"ANATHOTH (PLACE), ANATHOTHITE* Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David...","summary_en":"ANATHOTH (PLACE), ANATHOTHITE* Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":13723,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gezer","title_en":"Gezer","content_ro":"<h3>GEZER<\/h3>\n<p>Modern Tell Jezer (also known as Tell Abu Shusha), and an important ancient city in a strategic position in the north Shephelah hills. The city of the third millennium <span>BC<\/span> was protected by a brick wall, which was replaced by a 13-foot- (4-meter-) thick stone wall. The Canaanite city reached its zenith during the 20th to 14th centuries <span>BC<\/span>. The so-called outer wall was 14 feet (4.3 meters) thick and enclosed an area of 27 acres. There was a Canaanite high place (c. 1600 <span>BC<\/span>) with 10 pillars or standing stones (up to 10 feet, or 3 meters, high) and a stone altar or basin. A 216-foot (65.8-meter) tunnel with steps led down to a spring in a cave, so that there was safe and ready access to water in time of siege, as at Gibeon and other Palestinian sites. Objects found indicate cultural and commercial contacts with Egypt. The Gezer Calendar, a stone tablet with a Hebrew inscription that gives the months of the year in terms of agricultural activities, has been dated to the 10th century <span>BC<\/span>.<\/p>\n<p>Horam, the king of Gezer, was defeated by the Israelites under Joshua (Jos 10:33). Gezer was a Levitical city in the tribal territory of Ephraim (16:3; 21:21), but Ephraim was unable to drive out the Canaanites (Jgs 1:29). Merneptah (c. 1225–1215 <span>BC<\/span>) of Egyptian dynasty 19 lists Gezer, along with Ashkelon and Yanoam, on the Israel Stele, which gives an account of his conquests.<\/p>\n<p>During the reign of David, the Philistines invaded the plain of Rephaim, but the Lord instructed David in a successful ambush and David struck down the Philistines “from Geba to Gezer” (2 Sm 5:25).<\/p>\n<p>After Solomon’s marriage to the daughter of the king of Egypt, the pharaoh, whose identity is uncertain, captured and burned Gezer and gave it as a dowry to his daughter (1 Kgs 9:16). Solomon rebuilt Gezer, along with a number of other cities that served as store-cities or chariot-cities (cf. vv 15-19). He fortified Gezer and made a strong gate with four sets of piers, like those at Hazor and Megiddo.<\/p>\n<p>In the fifth year of Rehoboam’s reign, Shishak (Sheshonk), king of Egypt, invaded Israel (1 Kgs 14:25). Gezer is included in the list of captured cities inscribed on the wall of the temple of Karnak.<\/p>\n<p>The capture of Gezer by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>) was shown in reliefs on the walls of his palace at Nimrud (biblical Calah). The Assyrians brought to Gezer conquered people from other areas, as they did at Samaria (2 Kgs 17:24). Cuneiform tablets of contracts testify to their presence.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>GEZER<\/h3>\n<p>Modern Tell Jezer (also known as Tell Abu Shusha), and an important ancient city in a strategic position in the north Shephelah hills. The city of the third millennium <span>BC<\/span> was protected by a brick wall, which was replaced by a 13-foot- (4-meter-) thick stone wall. The Canaanite city reached its zenith during the 20th to 14th centuries <span>BC<\/span>. The so-called outer wall was 14 feet (4.3 meters) thick and enclosed an area of 27 acres. There was a Canaanite high place (c. 1600 <span>BC<\/span>) with 10 pillars or standing stones (up to 10 feet, or 3 meters, high) and a stone altar or basin. A 216-foot (65.8-meter) tunnel with steps led down to a spring in a cave, so that there was safe and ready access to water in time of siege, as at Gibeon and other Palestinian sites. Objects found indicate cultural and commercial contacts with Egypt. The Gezer Calendar, a stone tablet with a Hebrew inscription that gives the months of the year in terms of agricultural activities, has been dated to the 10th century <span>BC<\/span>.<\/p>\n<p>Horam, the king of Gezer, was defeated by the Israelites under Joshua (Jos 10:33). Gezer was a Levitical city in the tribal territory of Ephraim (16:3; 21:21), but Ephraim was unable to drive out the Canaanites (Jgs 1:29). Merneptah (c. 1225–1215 <span>BC<\/span>) of Egyptian dynasty 19 lists Gezer, along with Ashkelon and Yanoam, on the Israel Stele, which gives an account of his conquests.<\/p>\n<p>During the reign of David, the Philistines invaded the plain of Rephaim, but the Lord instructed David in a successful ambush and David struck down the Philistines “from Geba to Gezer” (2 Sm 5:25).<\/p>\n<p>After Solomon’s marriage to the daughter of the king of Egypt, the pharaoh, whose identity is uncertain, captured and burned Gezer and gave it as a dowry to his daughter (1 Kgs 9:16). Solomon rebuilt Gezer, along with a number of other cities that served as store-cities or chariot-cities (cf. vv 15-19). He fortified Gezer and made a strong gate with four sets of piers, like those at Hazor and Megiddo.<\/p>\n<p>In the fifth year of Rehoboam’s reign, Shishak (Sheshonk), king of Egypt, invaded Israel (1 Kgs 14:25). Gezer is included in the list of captured cities inscribed on the wall of the temple of Karnak.<\/p>\n<p>The capture of Gezer by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>) was shown in reliefs on the walls of his palace at Nimrud (biblical Calah). The Assyrians brought to Gezer conquered people from other areas, as they did at Samaria (2 Kgs 17:24). Cuneiform tablets of contracts testify to their presence.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"GEZER Modern Tell Jezer (also known as Tell Abu Shusha), and an important ancient city in a strategic position in the north Shephelah hills. The city of the third millennium BC was protected by a brick wall, which was replaced by a 13-foot- (4-meter-) thick stone wall. The Canaanite city reached its zenith during the 20th to 14th centuries BC. The so-called outer wall was 14 feet (4.3 meters) thick and enclosed an area of 27 acres. There was a Canaanite high place (c. 1600 BC) with 10 pillars...","summary_en":"GEZER Modern Tell Jezer (also known as Tell Abu Shusha), and an important ancient city in a strategic position in the north Shephelah hills. The city of the third millennium BC was protected by a brick wall, which was replaced by a 13-foot- (4-meter-) thick stone wall. The Canaanite city reached its zenith during the 20th to 14th centuries BC. The so-called outer wall was 14 feet (4.3 meters) thick and enclosed an area of 27 acres. There was a Canaanite high place (c. 1600 BC) with 10 pillars...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34763,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shechem (Place)","title_en":"Shechem (Place)","content_ro":"<h3>SHECHEM (P<span>lace<\/span>)<\/h3>\n<p>Town in the center of western Palestine, near the watershed that separates the waters that flow to the Jordan from those that descend to the Mediterranean. The site is 40 miles (64.4 kilometers) north of Jerusalem at the eastern entrance to the pass between Mt Ebal and Mt Gerizim. The ancient town stood on the lower southeastern slope or shoulder of Mt Ebal, hence the meaning of the name (Shechem = shoulder). Samaria, later capital of Israel, was about eight miles (12.9 kilometers) northwest. Although strategically located—the town controlled all roads through the central hill country of Palestine—it was without natural defenses and required extensive fortifications.<\/p>\n\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>Shechem first appears in the Bible as the initial campsite of Abram after he entered Canaan from Mesopotamia. There God promised him the land of Canaan, and there Abram built his first altar in the land (Gn 12:6-7). After Jacob’s 20-year sojourn in northern Mesopotamia at Paddan-aram, he returned to Shechem and bought a piece of land. By this time, the place was already a walled city with a gate (34:20, 24). After the defilement of their sister Dinah, Simeon and Levi massacred Shechem’s male population in revenge. Years later, when the patriarchal family was living in the Hebron area, Joseph went to Shechem to look for his brothers (37:12-14).<\/p>\n<p>After the Conquest, the ceremony of antiphonal blessing and cursing on Mt Gerizim and Mt Ebal, respectively, was fulfilled in the vicinity of Shechem (Jos 8:30-35). In the division and settlement of the land, Shechem became one of the cities of refuge (20:7; 21:21) and one of the 48 Levitical cities (21:21). There Joshua delivered his farewell address (24:1, 25), and the bones of Joseph were buried on the land Jacob had bought there (v 32).<\/p>\n<p>During the unsettled days of the judges, Gideon’s son Abimelech set himself up as king of Israel there, at first with the support of the inhabitants. But a later revolt against him resulted in destruction of the city (Jgs 9:1-7, 23-57). Rehoboam was crowned there just before the split of the kingdom (1 Kgs 12:1), and Jeroboam, first king of the northern kingdom, rebuilt the city and made it the first capital of the kingdom.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Excavations reveal that the earliest settlement at the site dates back to the fourth millennium <span>BC<\/span>, but the first significant settlement occurred during the first half of the second millennium and was the work of Amorites or Hyksos. The Hyksos surrounded the city with an immense sloping embankment about 80 feet (24.4 meters) wide and 20 feet (6.1 meters) high, upon which they built a brick wall. There was a two-entry gate on the east side and a three-entry gate on the northwest side. On the acropolis they built what has been interpreted as a fortress temple, which was rebuilt several times and finally destroyed by the Egyptians in about 1550 <span>BC<\/span>.<\/p>\n<p>About a century later, the Canaanites rebuilt Shechem on a smaller scale. A new fortress temple was built on the ruins of the old one and measured 53 feet (16.2 meters) wide and 41 feet (12.5 meters) deep, with an entrance on the long side. It had three sacred standing stones next to an altar in the open court. This temple is believed to be the house of Baal-berith destroyed by Abimelech about 1150 <span>BC<\/span> (Jgs 9:3-4, 46), and its sacred area was never rebuilt. Before that, however, there is no archaeological evidence of destruction for some 300 years, confirming the biblical indication that the Hebrews did not take the city at the time of the Conquest and that the inhabitants lived peaceably among the Hebrews.<\/p>\n<p>Evidently, Solomon rebuilt Shechem as a provincial capital, but it suffered great destruction late in the 10th century, probably at the hands of Shishak of Egypt when he invaded Palestine in 926 <span>BC<\/span> (1 Kgs 14:25). Shortly thereafter, Jeroboam I refortified the city and made it the capital of the kingdom of Israel. Either he or a successor built a government warehouse on the ruins of the temple. Israelite Shechem met its end at the hands of the Assyrian king Shalmaneser V in 724 <span>BC<\/span>, just before the destruction of Samaria, and the town was virtually uninhabited for about 400 years.<\/p>\n<p>In the fourth century, Alexander the Great established a camp on the site for his soldiers, and subsequently the Samaritans moved from Samaria and settled there. They built their temple on Mt Gerizim. John Hyrcanus probably destroyed Shechem for the last time in 128 <span>BC<\/span>. His violent opposition to the Samaritans involved destruction of their temple on Mt Gerizim and of Samaria at the same time.<\/p>","content_en":"<h3>SHECHEM (P<span>lace<\/span>)<\/h3>\n<p>Town in the center of western Palestine, near the watershed that separates the waters that flow to the Jordan from those that descend to the Mediterranean. The site is 40 miles (64.4 kilometers) north of Jerusalem at the eastern entrance to the pass between Mt Ebal and Mt Gerizim. The ancient town stood on the lower southeastern slope or shoulder of Mt Ebal, hence the meaning of the name (Shechem = shoulder). Samaria, later capital of Israel, was about eight miles (12.9 kilometers) northwest. Although strategically located—the town controlled all roads through the central hill country of Palestine—it was without natural defenses and required extensive fortifications.<\/p>\n\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>Shechem first appears in the Bible as the initial campsite of Abram after he entered Canaan from Mesopotamia. There God promised him the land of Canaan, and there Abram built his first altar in the land (Gn 12:6-7). After Jacob’s 20-year sojourn in northern Mesopotamia at Paddan-aram, he returned to Shechem and bought a piece of land. By this time, the place was already a walled city with a gate (34:20, 24). After the defilement of their sister Dinah, Simeon and Levi massacred Shechem’s male population in revenge. Years later, when the patriarchal family was living in the Hebron area, Joseph went to Shechem to look for his brothers (37:12-14).<\/p>\n<p>After the Conquest, the ceremony of antiphonal blessing and cursing on Mt Gerizim and Mt Ebal, respectively, was fulfilled in the vicinity of Shechem (Jos 8:30-35). In the division and settlement of the land, Shechem became one of the cities of refuge (20:7; 21:21) and one of the 48 Levitical cities (21:21). There Joshua delivered his farewell address (24:1, 25), and the bones of Joseph were buried on the land Jacob had bought there (v 32).<\/p>\n<p>During the unsettled days of the judges, Gideon’s son Abimelech set himself up as king of Israel there, at first with the support of the inhabitants. But a later revolt against him resulted in destruction of the city (Jgs 9:1-7, 23-57). Rehoboam was crowned there just before the split of the kingdom (1 Kgs 12:1), and Jeroboam, first king of the northern kingdom, rebuilt the city and made it the first capital of the kingdom.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Excavations reveal that the earliest settlement at the site dates back to the fourth millennium <span>BC<\/span>, but the first significant settlement occurred during the first half of the second millennium and was the work of Amorites or Hyksos. The Hyksos surrounded the city with an immense sloping embankment about 80 feet (24.4 meters) wide and 20 feet (6.1 meters) high, upon which they built a brick wall. There was a two-entry gate on the east side and a three-entry gate on the northwest side. On the acropolis they built what has been interpreted as a fortress temple, which was rebuilt several times and finally destroyed by the Egyptians in about 1550 <span>BC<\/span>.<\/p>\n<p>About a century later, the Canaanites rebuilt Shechem on a smaller scale. A new fortress temple was built on the ruins of the old one and measured 53 feet (16.2 meters) wide and 41 feet (12.5 meters) deep, with an entrance on the long side. It had three sacred standing stones next to an altar in the open court. This temple is believed to be the house of Baal-berith destroyed by Abimelech about 1150 <span>BC<\/span> (Jgs 9:3-4, 46), and its sacred area was never rebuilt. Before that, however, there is no archaeological evidence of destruction for some 300 years, confirming the biblical indication that the Hebrews did not take the city at the time of the Conquest and that the inhabitants lived peaceably among the Hebrews.<\/p>\n<p>Evidently, Solomon rebuilt Shechem as a provincial capital, but it suffered great destruction late in the 10th century, probably at the hands of Shishak of Egypt when he invaded Palestine in 926 <span>BC<\/span> (1 Kgs 14:25). Shortly thereafter, Jeroboam I refortified the city and made it the capital of the kingdom of Israel. Either he or a successor built a government warehouse on the ruins of the temple. Israelite Shechem met its end at the hands of the Assyrian king Shalmaneser V in 724 <span>BC<\/span>, just before the destruction of Samaria, and the town was virtually uninhabited for about 400 years.<\/p>\n<p>In the fourth century, Alexander the Great established a camp on the site for his soldiers, and subsequently the Samaritans moved from Samaria and settled there. They built their temple on Mt Gerizim. John Hyrcanus probably destroyed Shechem for the last time in 128 <span>BC<\/span>. His violent opposition to the Samaritans involved destruction of their temple on Mt Gerizim and of Samaria at the same time.<\/p>","summary_ro":"SHECHEM (Place) Town in the center of western Palestine, near the watershed that separates the waters that flow to the Jordan from those that descend to the Mediterranean. The site is 40 miles (64.4 kilometers) north of Jerusalem at the eastern entrance to the pass between Mt Ebal and Mt Gerizim. The ancient town stood on the lower southeastern slope or shoulder of Mt Ebal, hence the meaning of the name (Shechem = shoulder). Samaria, later capital of Israel, was about eight miles (12.9 kilome...","summary_en":"SHECHEM (Place) Town in the center of western Palestine, near the watershed that separates the waters that flow to the Jordan from those that descend to the Mediterranean. The site is 40 miles (64.4 kilometers) north of Jerusalem at the eastern entrance to the pass between Mt Ebal and Mt Gerizim. The ancient town stood on the lower southeastern slope or shoulder of Mt Ebal, hence the meaning of the name (Shechem = shoulder). Samaria, later capital of Israel, was about eight miles (12.9 kilome...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60930,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88556,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116182,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143808,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":4478,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Horon","title_en":"Beth-Horon","content_ro":"<h3>BETH-HORON<\/h3>\n<p>Canaanite place-name perhaps meaning “the house of Hauron,” the god of the underworld. Beth-horon was a dual settlement 10 and 12 miles (16.1 and 19.3 kilometers) northwest of Jerusalem. Located on the boundary between the tribal territories of Ephraim and Benjamin (Jos 16:3, 5), the twin settlements controlled the valley of Aijalon, one of the most important ancient routes between the Mediterranean coast and the interior hill country. The upper town controlled a strategic pass. Ephraim’s “Beth-horon with its pasture lands” was assigned to the Levite family of Kohath (Jos 21:22; 1 Chr 6:68).<\/p>\n<p>Many armies marched through the Aijalon Valley. Amorites pursued by Joshua’s army fled past Beth-horon after being defeated at Gibeon on “the day the sun stood still” (Jos 10:1-14). A band of Philistines approached it to make war with Saul (1 Sm 13:18). The Egyptian army of Shishak passed by Beth-horon (according to his Karnak inscription). Syrian armies under Seron (1 Macc 3:13-24) and Nicanor (7:39-43) were defeated by Judas Maccabeus at Beth-horon. The Romans under Cestius were nearly annihilated there by the Jews, according to Jewish historian Josephus.<\/p>\n<p>Beth-horon was probably destroyed and rebuilt more than once. Sheerah, Beriah’s daughter and Ephraim’s granddaughter, is credited with building both lower and upper Beth-horon (1 Chr 7:24). King Solomon fortified both Beth-horons after raids in the vicinity by an Egyptian pharaoh (1 Kgs 9:15-17; 2 Chr 8:5). In the intertestamental period Beth-horon was fortified by the Syrian general Bacchides after a battle with Jonathan Maccabeus (1 Macc 9:50).<\/p>","content_en":"<h3>BETH-HORON<\/h3>\n<p>Canaanite place-name perhaps meaning “the house of Hauron,” the god of the underworld. Beth-horon was a dual settlement 10 and 12 miles (16.1 and 19.3 kilometers) northwest of Jerusalem. Located on the boundary between the tribal territories of Ephraim and Benjamin (Jos 16:3, 5), the twin settlements controlled the valley of Aijalon, one of the most important ancient routes between the Mediterranean coast and the interior hill country. The upper town controlled a strategic pass. Ephraim’s “Beth-horon with its pasture lands” was assigned to the Levite family of Kohath (Jos 21:22; 1 Chr 6:68).<\/p>\n<p>Many armies marched through the Aijalon Valley. Amorites pursued by Joshua’s army fled past Beth-horon after being defeated at Gibeon on “the day the sun stood still” (Jos 10:1-14). A band of Philistines approached it to make war with Saul (1 Sm 13:18). The Egyptian army of Shishak passed by Beth-horon (according to his Karnak inscription). Syrian armies under Seron (1 Macc 3:13-24) and Nicanor (7:39-43) were defeated by Judas Maccabeus at Beth-horon. The Romans under Cestius were nearly annihilated there by the Jews, according to Jewish historian Josephus.<\/p>\n<p>Beth-horon was probably destroyed and rebuilt more than once. Sheerah, Beriah’s daughter and Ephraim’s granddaughter, is credited with building both lower and upper Beth-horon (1 Chr 7:24). King Solomon fortified both Beth-horons after raids in the vicinity by an Egyptian pharaoh (1 Kgs 9:15-17; 2 Chr 8:5). In the intertestamental period Beth-horon was fortified by the Syrian general Bacchides after a battle with Jonathan Maccabeus (1 Macc 9:50).<\/p>","summary_ro":"BETH-HORON Canaanite place-name perhaps meaning “the house of Hauron,” the god of the underworld. Beth-horon was a dual settlement 10 and 12 miles (16.1 and 19.3 kilometers) northwest of Jerusalem. Located on the boundary between the tribal territories of Ephraim and Benjamin (Jos 16:3, 5), the twin settlements controlled the valley of Aijalon, one of the most important ancient routes between the Mediterranean coast and the interior hill country. The upper town controlled a strategic pass. Ep...","summary_en":"BETH-HORON Canaanite place-name perhaps meaning “the house of Hauron,” the god of the underworld. Beth-horon was a dual settlement 10 and 12 miles (16.1 and 19.3 kilometers) northwest of Jerusalem. Located on the boundary between the tribal territories of Ephraim and Benjamin (Jos 16:3, 5), the twin settlements controlled the valley of Aijalon, one of the most important ancient routes between the Mediterranean coast and the interior hill country. The upper town controlled a strategic pass. Ep...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20424,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jokmeam","title_en":"Jokmeam","content_ro":"<h3>JOKMEAM<\/h3>\n<li>1. City mentioned in 1 Kings 4:12 (<span>kjv<\/span> “Jokneam”); seemingly close in proximity and perhaps the same as Jokneam. <em>See<\/em> Jokneam.<\/li>\n<li>2. City given to the Kohathite Levites out of Ephraim’s inheritance (1 Chr 6:68). A parallel passage in Joshua 21:22 lists the city as Kibzaim. <em>See<\/em> Kibzaim.<\/li>","content_en":"<h3>JOKMEAM<\/h3>\n<li>1. City mentioned in 1 Kings 4:12 (<span>kjv<\/span> “Jokneam”); seemingly close in proximity and perhaps the same as Jokneam. <em>See<\/em> Jokneam.<\/li>\n<li>2. City given to the Kohathite Levites out of Ephraim’s inheritance (1 Chr 6:68). A parallel passage in Joshua 21:22 lists the city as Kibzaim. <em>See<\/em> Kibzaim.<\/li>","summary_ro":"JOKMEAM 1. City mentioned in 1 Kings 4:12 (kjv “Jokneam”); seemingly close in proximity and perhaps the same as Jokneam. See Jokneam. 2. City given to the Kohathite Levites out of Ephraim’s inheritance (1 Chr 6:68). A parallel passage in Joshua 21:22 lists the city as Kibzaim. See Kibzaim.","summary_en":"JOKMEAM 1. City mentioned in 1 Kings 4:12 (kjv “Jokneam”); seemingly close in proximity and perhaps the same as Jokneam. See Jokneam. 2. City given to the Kohathite Levites out of Ephraim’s inheritance (1 Chr 6:68). A parallel passage in Joshua 21:22 lists the city as Kibzaim. See Kibzaim.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21676,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kibzaim","title_en":"Kibzaim","content_ro":"<h3>KIBZAIM<\/h3>\n<p>One of several cities in Ephraim given to the Levitical family of Kohath after the conquest of Canaan (Jos 21:22). It is probably the same as the Jokmeam of 1 Chronicles 6:68.<\/p>","content_en":"<h3>KIBZAIM<\/h3>\n<p>One of several cities in Ephraim given to the Levitical family of Kohath after the conquest of Canaan (Jos 21:22). It is probably the same as the Jokmeam of 1 Chronicles 6:68.<\/p>","summary_ro":"KIBZAIM One of several cities in Ephraim given to the Levitical family of Kohath after the conquest of Canaan (Jos 21:22). It is probably the same as the Jokmeam of 1 Chronicles 6:68.","summary_en":"KIBZAIM One of several cities in Ephraim given to the Levitical family of Kohath after the conquest of Canaan (Jos 21:22). It is probably the same as the Jokmeam of 1 Chronicles 6:68.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":10760,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eltekeh","title_en":"Eltekeh","content_ro":"<h3>ELTEKEH<\/h3>\n<p>City allotted to Dan’s tribe for an inheritance (Jos 19:44); it was later assigned to the Kohathite Levites (21:23). An important battle was fought near Eltekeh between King Sennacherib of Assyria and the Egyptians. The Egyptians were subsequently routed, and the city was captured by the Assyrians. From here Sennacherib went on to invade Judah (2 Kgs 18:13). Eltekeh was located north of Ekron and west of Timnah, but its exact site is uncertain.<\/p>","content_en":"<h3>ELTEKEH<\/h3>\n<p>City allotted to Dan’s tribe for an inheritance (Jos 19:44); it was later assigned to the Kohathite Levites (21:23). An important battle was fought near Eltekeh between King Sennacherib of Assyria and the Egyptians. The Egyptians were subsequently routed, and the city was captured by the Assyrians. From here Sennacherib went on to invade Judah (2 Kgs 18:13). Eltekeh was located north of Ekron and west of Timnah, but its exact site is uncertain.<\/p>","summary_ro":"ELTEKEH City allotted to Dan’s tribe for an inheritance (Jos 19:44); it was later assigned to the Kohathite Levites (21:23). An important battle was fought near Eltekeh between King Sennacherib of Assyria and the Egyptians. The Egyptians were subsequently routed, and the city was captured by the Assyrians. From here Sennacherib went on to invade Judah (2 Kgs 18:13). Eltekeh was located north of Ekron and west of Timnah, but its exact site is uncertain.","summary_en":"ELTEKEH City allotted to Dan’s tribe for an inheritance (Jos 19:44); it was later assigned to the Kohathite Levites (21:23). An important battle was fought near Eltekeh between King Sennacherib of Assyria and the Egyptians. The Egyptians were subsequently routed, and the city was captured by the Assyrians. From here Sennacherib went on to invade Judah (2 Kgs 18:13). Eltekeh was located north of Ekron and west of Timnah, but its exact site is uncertain.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13754,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gibbethon","title_en":"Gibbethon","content_ro":"<h3>GIBBETHON<\/h3>\n<p>City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17).<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>GIBBETHON<\/h3>\n<p>City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17).<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"GIBBETHON City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17). See also Levitical Cities.","summary_en":"GIBBETHON City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17). See also Levitical Cities.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":995,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aijalon","title_en":"Aijalon","content_ro":"<h3>AIJALON<\/h3>\n<li>1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines (1 Sm 14:31). Members of Benjamin’s tribe occupied it at one time (1 Chr 8:13).<\/li>\n<p>When the kingdom was divided after Solomon’s death, Aijalon, on the northwest border of the southern kingdom, was fortified by King Rehoboam (2 Chr 11:10). It was one of 65 cities claimed to have been conquered by the Egyptian pharaoh Shishak, who invaded Palestine around 924 <span>BC<\/span> (2 Chr 12:2-12). Much later, Aijalon was lost to the Philistines during the reign of Ahaz (2 Chr 28:18).<\/p>\n<p>The valley of Aijalon was part of the geographical setting of Joshua’s battle to control Gibeon (Jos 10:12, <span>nlt<\/span>). To make the Israelite victory complete, God answered Joshua’s prayer to “let the sun stand still over Gibeon, and the moon over the valley of Aijalon” (Jos 10:12).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>\n<li>2. City in the territory of Zebulun, burial place of the judge Elon (Jgs 12:12).<\/li>","content_en":"<h3>AIJALON<\/h3>\n<li>1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines (1 Sm 14:31). Members of Benjamin’s tribe occupied it at one time (1 Chr 8:13).<\/li>\n<p>When the kingdom was divided after Solomon’s death, Aijalon, on the northwest border of the southern kingdom, was fortified by King Rehoboam (2 Chr 11:10). It was one of 65 cities claimed to have been conquered by the Egyptian pharaoh Shishak, who invaded Palestine around 924 <span>BC<\/span> (2 Chr 12:2-12). Much later, Aijalon was lost to the Philistines during the reign of Ahaz (2 Chr 28:18).<\/p>\n<p>The valley of Aijalon was part of the geographical setting of Joshua’s battle to control Gibeon (Jos 10:12, <span>nlt<\/span>). To make the Israelite victory complete, God answered Joshua’s prayer to “let the sun stand still over Gibeon, and the moon over the valley of Aijalon” (Jos 10:12).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>\n<li>2. City in the territory of Zebulun, burial place of the judge Elon (Jgs 12:12).<\/li>","summary_ro":"AIJALON 1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines ...","summary_en":"AIJALON 1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13256,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gath-Rimmon","title_en":"Gath-Rimmon","content_ro":"<h3>GATH-RIMMON<\/h3>\n<li>1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>\n<li>2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), suggesting a possible transcription mistake, which is better read as Bileam (cf. 1 Chr 6:70).<\/li>","content_en":"<h3>GATH-RIMMON<\/h3>\n<li>1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>\n<li>2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), suggesting a possible transcription mistake, which is better read as Bileam (cf. 1 Chr 6:70).<\/li>","summary_ro":"GATH-RIMMON 1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh. See also Levitical Cities. 2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), s...","summary_en":"GATH-RIMMON 1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh. See also Levitical Cities. 2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), s...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":13258,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gath-Rimmon","title_en":"Gath-Rimmon","content_ro":"<h3>GATH-RIMMON<\/h3>\n<li>1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>\n<li>2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), suggesting a possible transcription mistake, which is better read as Bileam (cf. 1 Chr 6:70).<\/li>","content_en":"<h3>GATH-RIMMON<\/h3>\n<li>1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>\n<li>2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), suggesting a possible transcription mistake, which is better read as Bileam (cf. 1 Chr 6:70).<\/li>","summary_ro":"GATH-RIMMON 1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh. See also Levitical Cities. 2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), s...","summary_en":"GATH-RIMMON 1. City located in the land allotted to Dan’s tribe for an inheritance (Jos 19:45). It was assigned as one of the four Levitical cities for the Kohathites in Dan (21:24). Lost to the Canaanites, Gath-rimmon was later regained by Ephraim and included as one of its cities for the sons of Levi (1 Chr 6:69). Its site is identifiable with the modern Tell el-Jerisheh. See also Levitical Cities. 2. One of two cities given to the Levites in Manasseh west of the Jordan River (Jos 21:25), s...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36574,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Taanach","title_en":"Taanach","content_ro":"<h3>TAANACH<\/h3>\n<p>One of the Canaanite fortress cities bordering the plain of Esdraelon and the valley of Jezreel, including Jokneam, Megiddo, Ibleam, and Beth-shan. The modern site, about five miles (8 kilometers) southeast of Megiddo, retains the ancient name, Tell Taanak. Excavations reveal a 14th-century <span>BC<\/span> wall made of huge, irregularly shaped rocks, with smaller stones set in the chinks, along with ruins of a local king’s palace. Some 40 cuneiform tablets of the 15th and 14th centuries <span>BC<\/span> were unearthed, and from a later period, brick houses possibly of Israelite construction. A terra-cotta incense altar was found in a house of Israelite date.<\/p>\n<p>Taanach is first mentioned in the Bible in a list of kings conquered by the Israelites on the west side of the Jordan (Jos 12:21). In the tribal division of Palestine, Manasseh received Taanach (21:25), which was also named as a Levitical city. Manasseh, however, was not able to capture Taanach or any of the other strong cities in its inheritance (Jgs 1:27).<\/p>\n<p>After the defeat of Sisera, Deborah and Barak sang a song in which it was said that the fighting took place at Taanach near the waters of Megiddo (Jgs 5:19). In the time of Solomon, Taanach was one of the towns mentioned in the enumeration of the administrative districts responsible for supplying monthly provisions for the king’s household (1 Kgs 4:12). The last mention of Taanach in the Bible is in a genealogical list (1 Chr 7:29), where the city is said to have belonged to Ephraim, along the borders of the Manassites.<\/p>","content_en":"<h3>TAANACH<\/h3>\n<p>One of the Canaanite fortress cities bordering the plain of Esdraelon and the valley of Jezreel, including Jokneam, Megiddo, Ibleam, and Beth-shan. The modern site, about five miles (8 kilometers) southeast of Megiddo, retains the ancient name, Tell Taanak. Excavations reveal a 14th-century <span>BC<\/span> wall made of huge, irregularly shaped rocks, with smaller stones set in the chinks, along with ruins of a local king’s palace. Some 40 cuneiform tablets of the 15th and 14th centuries <span>BC<\/span> were unearthed, and from a later period, brick houses possibly of Israelite construction. A terra-cotta incense altar was found in a house of Israelite date.<\/p>\n<p>Taanach is first mentioned in the Bible in a list of kings conquered by the Israelites on the west side of the Jordan (Jos 12:21). In the tribal division of Palestine, Manasseh received Taanach (21:25), which was also named as a Levitical city. Manasseh, however, was not able to capture Taanach or any of the other strong cities in its inheritance (Jgs 1:27).<\/p>\n<p>After the defeat of Sisera, Deborah and Barak sang a song in which it was said that the fighting took place at Taanach near the waters of Megiddo (Jgs 5:19). In the time of Solomon, Taanach was one of the towns mentioned in the enumeration of the administrative districts responsible for supplying monthly provisions for the king’s household (1 Kgs 4:12). The last mention of Taanach in the Bible is in a genealogical list (1 Chr 7:29), where the city is said to have belonged to Ephraim, along the borders of the Manassites.<\/p>","summary_ro":"TAANACH One of the Canaanite fortress cities bordering the plain of Esdraelon and the valley of Jezreel, including Jokneam, Megiddo, Ibleam, and Beth-shan. The modern site, about five miles (8 kilometers) southeast of Megiddo, retains the ancient name, Tell Taanak. Excavations reveal a 14th-century BC wall made of huge, irregularly shaped rocks, with smaller stones set in the chinks, along with ruins of a local king’s palace. Some 40 cuneiform tablets of the 15th and 14th centuries BC were un...","summary_en":"TAANACH One of the Canaanite fortress cities bordering the plain of Esdraelon and the valley of Jezreel, including Jokneam, Megiddo, Ibleam, and Beth-shan. The modern site, about five miles (8 kilometers) southeast of Megiddo, retains the ancient name, Tell Taanak. Excavations reveal a 14th-century BC wall made of huge, irregularly shaped rocks, with smaller stones set in the chinks, along with ruins of a local king’s palace. Some 40 cuneiform tablets of the 15th and 14th centuries BC were un...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36747,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tanach*","title_en":"Tanach*","content_ro":"<h3>TANACH*<\/h3>\n<p>KJV spelling of Taanach, a Levitical town, in Joshua 21:25. <em>See<\/em> Taanach.<\/p>","content_en":"<h3>TANACH*<\/h3>\n<p>KJV spelling of Taanach, a Levitical town, in Joshua 21:25. <em>See<\/em> Taanach.<\/p>","summary_ro":"TANACH* KJV spelling of Taanach, a Levitical town, in Joshua 21:25. See Taanach.","summary_en":"TANACH* KJV spelling of Taanach, a Levitical town, in Joshua 21:25. See Taanach.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":4128,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Be-Eshterah","title_en":"Be-Eshterah","content_ro":"<h3>BE-ESHTERAH<\/h3>\n<p>City of the half-tribe of Manasseh given to the Levitical family of Gershonites in the partitioning of the Promised Land (Jos 21:27). The spelling is a shortened form for Beth-ashtaroth (“house or place of Ashtaroth”). It seems to be the same as the city of Ashtaroth found in a similar passage (1 Chr 6:71). <em>See<\/em> Ashtaroth, Ashterathite; Levitical Cities.<\/p>","content_en":"<h3>BE-ESHTERAH<\/h3>\n<p>City of the half-tribe of Manasseh given to the Levitical family of Gershonites in the partitioning of the Promised Land (Jos 21:27). The spelling is a shortened form for Beth-ashtaroth (“house or place of Ashtaroth”). It seems to be the same as the city of Ashtaroth found in a similar passage (1 Chr 6:71). <em>See<\/em> Ashtaroth, Ashterathite; Levitical Cities.<\/p>","summary_ro":"BE-ESHTERAH City of the half-tribe of Manasseh given to the Levitical family of Gershonites in the partitioning of the Promised Land (Jos 21:27). The spelling is a shortened form for Beth-ashtaroth (“house or place of Ashtaroth”). It seems to be the same as the city of Ashtaroth found in a similar passage (1 Chr 6:71). See Ashtaroth, Ashterathite; Levitical Cities.","summary_en":"BE-ESHTERAH City of the half-tribe of Manasseh given to the Levitical family of Gershonites in the partitioning of the Promised Land (Jos 21:27). The spelling is a shortened form for Beth-ashtaroth (“house or place of Ashtaroth”). It seems to be the same as the city of Ashtaroth found in a similar passage (1 Chr 6:71). See Ashtaroth, Ashterathite; Levitical Cities.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13262,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gaulanitis*","title_en":"Gaulanitis*","content_ro":"<h3>GAULANITIS*<\/h3>\n<p>Small province east of the Sea of Galilee, situated between Mt Hermon and the Yarmuk River and extending perhaps to the Jordan River. It took its name from the ancient town of Golan. Archaeologists have discovered extensive ruins 17 miles (27 kilometers) east of the Sea of Galilee, which they consider to be the remains of Golan. Moses named Golan as a city of refuge for Manasseh’s half-tribe east of the Jordan (Dt 4:41, 43), and Joshua assigned it to the Gershonite Levites (Jos 20:8; 21:27; 1 Chr 6:71). According to Josephus, Alexander Janneus suffered a heavy defeat in this place and later destroyed the town (<em>Antiquities<\/em> 8.2.3). Josephus also identified a Judas who led a tax revolt as being from Gaulanitis (18.1.1), whereas Luke called him a Galilean (Acts 5:37). Later, Josephus called him a Galilean as well (<em>Antiquities<\/em> 20.5.2; <em>War<\/em> 2.8.1). It is quite possible that this Judas lived in these places at different times.<\/p>\n<p>After Herod’s death in 4 <span>BC<\/span>, Philip inherited Gaulanitis, making his capital Bethsaida Julias, which he had rebuilt and named after Augustus Caesar’s daughter. Jesus traveled in this area (Mk 6:45; 8:22), and it remained under firm Roman control until <span>AD<\/span> 66, when the Jewish war broke out. Jewish revolutionaries subsequently hid in its heights and the Romans fought several campaigns here.<\/p>\n<p><em>See also<\/em> Golan; Herod, Herodian Family.<\/p>","content_en":"<h3>GAULANITIS*<\/h3>\n<p>Small province east of the Sea of Galilee, situated between Mt Hermon and the Yarmuk River and extending perhaps to the Jordan River. It took its name from the ancient town of Golan. Archaeologists have discovered extensive ruins 17 miles (27 kilometers) east of the Sea of Galilee, which they consider to be the remains of Golan. Moses named Golan as a city of refuge for Manasseh’s half-tribe east of the Jordan (Dt 4:41, 43), and Joshua assigned it to the Gershonite Levites (Jos 20:8; 21:27; 1 Chr 6:71). According to Josephus, Alexander Janneus suffered a heavy defeat in this place and later destroyed the town (<em>Antiquities<\/em> 8.2.3). Josephus also identified a Judas who led a tax revolt as being from Gaulanitis (18.1.1), whereas Luke called him a Galilean (Acts 5:37). Later, Josephus called him a Galilean as well (<em>Antiquities<\/em> 20.5.2; <em>War<\/em> 2.8.1). It is quite possible that this Judas lived in these places at different times.<\/p>\n<p>After Herod’s death in 4 <span>BC<\/span>, Philip inherited Gaulanitis, making his capital Bethsaida Julias, which he had rebuilt and named after Augustus Caesar’s daughter. Jesus traveled in this area (Mk 6:45; 8:22), and it remained under firm Roman control until <span>AD<\/span> 66, when the Jewish war broke out. Jewish revolutionaries subsequently hid in its heights and the Romans fought several campaigns here.<\/p>\n<p><em>See also<\/em> Golan; Herod, Herodian Family.<\/p>","summary_ro":"GAULANITIS* Small province east of the Sea of Galilee, situated between Mt Hermon and the Yarmuk River and extending perhaps to the Jordan River. It took its name from the ancient town of Golan. Archaeologists have discovered extensive ruins 17 miles (27 kilometers) east of the Sea of Galilee, which they consider to be the remains of Golan. Moses named Golan as a city of refuge for Manasseh’s half-tribe east of the Jordan (Dt 4:41, 43), and Joshua assigned it to the Gershonite Levites (Jos 20...","summary_en":"GAULANITIS* Small province east of the Sea of Galilee, situated between Mt Hermon and the Yarmuk River and extending perhaps to the Jordan River. It took its name from the ancient town of Golan. Archaeologists have discovered extensive ruins 17 miles (27 kilometers) east of the Sea of Galilee, which they consider to be the remains of Golan. Moses named Golan as a city of refuge for Manasseh’s half-tribe east of the Jordan (Dt 4:41, 43), and Joshua assigned it to the Gershonite Levites (Jos 20...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14445,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Golan","title_en":"Golan","content_ro":"<h3>GOLAN<\/h3>\n<p>City and a district in the territory given to Manasseh in Bashan. It was the northernmost city of refuge east of the Jordan River (Dt 4:43; Jos 20:8), given to the Levite family of Gershon (Jos 21:27; 1 Chr 6:71). Of uncertain identification, it was known to Josephus as a fertile area, and to Eusebius as a village. The best current suggestion places it at Sehem el-Jolan, east of the river el-’Allan.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>","content_en":"<h3>GOLAN<\/h3>\n<p>City and a district in the territory given to Manasseh in Bashan. It was the northernmost city of refuge east of the Jordan River (Dt 4:43; Jos 20:8), given to the Levite family of Gershon (Jos 21:27; 1 Chr 6:71). Of uncertain identification, it was known to Josephus as a fertile area, and to Eusebius as a village. The best current suggestion places it at Sehem el-Jolan, east of the river el-’Allan.<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>","summary_ro":"GOLAN City and a district in the territory given to Manasseh in Bashan. It was the northernmost city of refuge east of the Jordan River (Dt 4:43; Jos 20:8), given to the Levite family of Gershon (Jos 21:27; 1 Chr 6:71). Of uncertain identification, it was known to Josephus as a fertile area, and to Eusebius as a village. The best current suggestion places it at Sehem el-Jolan, east of the river el-’Allan. See also Cities of Refuge; Levitical Cities.","summary_en":"GOLAN City and a district in the territory given to Manasseh in Bashan. It was the northernmost city of refuge east of the Jordan River (Dt 4:43; Jos 20:8), given to the Levite family of Gershon (Jos 21:27; 1 Chr 6:71). Of uncertain identification, it was known to Josephus as a fertile area, and to Eusebius as a village. The best current suggestion places it at Sehem el-Jolan, east of the river el-’Allan. See also Cities of Refuge; Levitical Cities.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60931,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88557,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116183,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143809,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":8442,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dabareh*","title_en":"Dabareh*","content_ro":"<h3>DABAREH*<\/h3>\n<p>KJV spelling of the town Daberath in Joshua 21:28. <em>See<\/em> Daberath.<\/p>","content_en":"<h3>DABAREH*<\/h3>\n<p>KJV spelling of the town Daberath in Joshua 21:28. <em>See<\/em> Daberath.<\/p>","summary_ro":"DABAREH* KJV spelling of the town Daberath in Joshua 21:28. See Daberath.","summary_en":"DABAREH* KJV spelling of the town Daberath in Joshua 21:28. See Daberath.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8445,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Daberath","title_en":"Daberath","content_ro":"<h3>DABERATH<\/h3>\n<p>Town in Issachar’s territory given to the Levite family of Gershon (Jos 21:28; 1 Chr 6:72). It was located west of Mt Tabor on the Issachar-Zebulun border, and has been identified with the modern Deburiyeh.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>DABERATH<\/h3>\n<p>Town in Issachar’s territory given to the Levite family of Gershon (Jos 21:28; 1 Chr 6:72). It was located west of Mt Tabor on the Issachar-Zebulun border, and has been identified with the modern Deburiyeh.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"DABERATH Town in Issachar’s territory given to the Levite family of Gershon (Jos 21:28; 1 Chr 6:72). It was located west of Mt Tabor on the Issachar-Zebulun border, and has been identified with the modern Deburiyeh. See also Levitical Cities.","summary_en":"DABERATH Town in Issachar’s territory given to the Levite family of Gershon (Jos 21:28; 1 Chr 6:72). It was located west of Mt Tabor on the Issachar-Zebulun border, and has been identified with the modern Deburiyeh. See also Levitical Cities.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18530,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jarmuth","title_en":"Jarmuth","content_ro":"<h3>JARMUTH<\/h3>\n<li>1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence suggests that the area of the Bronze Age city was six to eight acres (2.4 to 3.2 hectares) and had a population of about 1,500 to 2,000 people. It is mentioned in the Amarna letters as receiving aid from Lachish.<\/li>\n<li>2. One of four cities of Issachar given to the Levites for their inheritance (Jos 21:28-29). It is apparently identifiable with Ramoth in 1 Chronicles 6:73 and Remeth in Joshua 19:21. A stele of Pharaoh Seti I was found at Beth-shan, referring to the whole area as Mt Jarmuth.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>JARMUTH<\/h3>\n<li>1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence suggests that the area of the Bronze Age city was six to eight acres (2.4 to 3.2 hectares) and had a population of about 1,500 to 2,000 people. It is mentioned in the Amarna letters as receiving aid from Lachish.<\/li>\n<li>2. One of four cities of Issachar given to the Levites for their inheritance (Jos 21:28-29). It is apparently identifiable with Ramoth in 1 Chronicles 6:73 and Remeth in Joshua 19:21. A stele of Pharaoh Seti I was found at Beth-shan, referring to the whole area as Mt Jarmuth.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"JARMUTH 1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence ...","summary_en":"JARMUTH 1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21557,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kedesh","title_en":"Kedesh","content_ro":"<h3>KEDESH<\/h3>\n<li>1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea.<\/li>\n<li>2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 <span>BC<\/span> (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, four and a half miles (7.2 kilometers) northwest of Lake Huleh.<\/li>\n<p><em>See also<\/em> Cities of Refuge.<\/p>\n<li>3. Levitical city in Issachar (1 Chr 6:72); the parallel passage has Kishion (Jos 21:28).<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>KEDESH<\/h3>\n<li>1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea.<\/li>\n<li>2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 <span>BC<\/span> (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, four and a half miles (7.2 kilometers) northwest of Lake Huleh.<\/li>\n<p><em>See also<\/em> Cities of Refuge.<\/p>\n<li>3. Levitical city in Issachar (1 Chr 6:72); the parallel passage has Kishion (Jos 21:28).<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"KEDESH 1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea. 2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 BC (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, fou...","summary_en":"KEDESH 1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea. 2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 BC (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, fou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22199,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kishion","title_en":"Kishion","content_ro":"<h3>KISHION<\/h3>\n<p>City allotted to Issachar’s tribe (Jos 19:20) and given to the Gershonite Levites (Jos 21:28). <em>See<\/em> Levitical Cities.<\/p>","content_en":"<h3>KISHION<\/h3>\n<p>City allotted to Issachar’s tribe (Jos 19:20) and given to the Gershonite Levites (Jos 21:28). <em>See<\/em> Levitical Cities.<\/p>","summary_ro":"KISHION City allotted to Issachar’s tribe (Jos 19:20) and given to the Gershonite Levites (Jos 21:28). See Levitical Cities.","summary_en":"KISHION City allotted to Issachar’s tribe (Jos 19:20) and given to the Gershonite Levites (Jos 21:28). See Levitical Cities.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22200,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kishon","title_en":"Kishon","content_ro":"<h3>KISHON<\/h3>\n<li>1. KJV variant of Kishion in Joshua 21:28. <em>See<\/em> Kishion.<\/li>\n<li>2. River draining the valley of Jezreel. It is a mere 25 miles (40 kilometers) in length but gathers into itself numerous small streams that originate in the hill country to the south and the north along its course. It rises in the north of the Samaritan highlands where the watershed directs some waters north and others west down the plain of Dothan. Numerous small wadis empty into the main watercourse as it moves northwest down the slopes of the north Samaritan hills into the plain of Esdraelon. These upper reaches are dry in summer but in winter (the rainy season) can become torrential. From Jenin to the narrow gap at Tell el-Qassis (the “mound of the priest”), the fall is about 250 feet (76.2 meters). The course of the river follows the Mt Carmel ridge, and numerous streams join the main stream from the Carmel ranges to the south and the hills of Galilee to the north. Because this region has a much better rainfall than the area of the upper reaches of the river, the Kishon becomes a perennial stream for the last part of its course. It flows for the last six miles (9.7 kilometers) of its length beside Mt Carmel and empties into the Mediterranean Sea about two miles (3.2 kilometers) north of Haifa. Just before it reaches the sea, it attains a width of 65 feet (19.8 meters).<\/li>\n<p>The heavy runoff from the hills, especially at the time of the spring rains, combined with the flat terrain of the plain of Esdraelon, produced swampy conditions along its course and provided a serious obstacle to transportation in early times. Its middle course has been largely drained in recent years.<\/p>\n<p>Two important biblical events took place in the region of the Kishon River. The defeat of Sisera by Barak and Deborah took place here. Canaanite chariots were caught in the swamps of the Kishon and were overcome by the Israelite attack (Jgs 4–5). The river was praised in the Song of Deborah (5:21), and the event was recalled in Psalm 83:9 (where it is called Kison in the <span>kjv<\/span>). Later, the prophets of Baal, humiliated by Elijah on Mt Carmel, were killed along the banks of the Kishon (1 Kgs 18:40). The river is mentioned by the Roman historian Pliny, by Arab writers, and by the Crusaders. In recent years the last part of the river has been deepened and widened so that a channel 984 feet (300 meters) long, 164 feet (50 meters) wide, and 13 feet (4 meters) deep provides an auxiliary harbor for Haifa, especially for fishing vessels.<\/p>","content_en":"<h3>KISHON<\/h3>\n<li>1. KJV variant of Kishion in Joshua 21:28. <em>See<\/em> Kishion.<\/li>\n<li>2. River draining the valley of Jezreel. It is a mere 25 miles (40 kilometers) in length but gathers into itself numerous small streams that originate in the hill country to the south and the north along its course. It rises in the north of the Samaritan highlands where the watershed directs some waters north and others west down the plain of Dothan. Numerous small wadis empty into the main watercourse as it moves northwest down the slopes of the north Samaritan hills into the plain of Esdraelon. These upper reaches are dry in summer but in winter (the rainy season) can become torrential. From Jenin to the narrow gap at Tell el-Qassis (the “mound of the priest”), the fall is about 250 feet (76.2 meters). The course of the river follows the Mt Carmel ridge, and numerous streams join the main stream from the Carmel ranges to the south and the hills of Galilee to the north. Because this region has a much better rainfall than the area of the upper reaches of the river, the Kishon becomes a perennial stream for the last part of its course. It flows for the last six miles (9.7 kilometers) of its length beside Mt Carmel and empties into the Mediterranean Sea about two miles (3.2 kilometers) north of Haifa. Just before it reaches the sea, it attains a width of 65 feet (19.8 meters).<\/li>\n<p>The heavy runoff from the hills, especially at the time of the spring rains, combined with the flat terrain of the plain of Esdraelon, produced swampy conditions along its course and provided a serious obstacle to transportation in early times. Its middle course has been largely drained in recent years.<\/p>\n<p>Two important biblical events took place in the region of the Kishon River. The defeat of Sisera by Barak and Deborah took place here. Canaanite chariots were caught in the swamps of the Kishon and were overcome by the Israelite attack (Jgs 4–5). The river was praised in the Song of Deborah (5:21), and the event was recalled in Psalm 83:9 (where it is called Kison in the <span>kjv<\/span>). Later, the prophets of Baal, humiliated by Elijah on Mt Carmel, were killed along the banks of the Kishon (1 Kgs 18:40). The river is mentioned by the Roman historian Pliny, by Arab writers, and by the Crusaders. In recent years the last part of the river has been deepened and widened so that a channel 984 feet (300 meters) long, 164 feet (50 meters) wide, and 13 feet (4 meters) deep provides an auxiliary harbor for Haifa, especially for fishing vessels.<\/p>","summary_ro":"KISHON 1. KJV variant of Kishion in Joshua 21:28. See Kishion. 2. River draining the valley of Jezreel. It is a mere 25 miles (40 kilometers) in length but gathers into itself numerous small streams that originate in the hill country to the south and the north along its course. It rises in the north of the Samaritan highlands where the watershed directs some waters north and others west down the plain of Dothan. Numerous small wadis empty into the main watercourse as it moves northwest down t...","summary_en":"KISHON 1. KJV variant of Kishion in Joshua 21:28. See Kishion. 2. River draining the valley of Jezreel. It is a mere 25 miles (40 kilometers) in length but gathers into itself numerous small streams that originate in the hill country to the south and the north along its course. It rises in the north of the Samaritan highlands where the watershed directs some waters north and others west down the plain of Dothan. Numerous small wadis empty into the main watercourse as it moves northwest down t...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32279,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rabbith","title_en":"Rabbith","content_ro":"<h3>RABBITH<\/h3>\n<p>Town defining the border of Issachar (Jos 19:20) and perhaps identifiable with the Levitical town called Daberath (Jos 19:12; 21:28; 1 Chr 6:72). If so, its site is near Mt Tabor at modern Deburiyeh. <em>See<\/em> Daberath.<\/p>","content_en":"<h3>RABBITH<\/h3>\n<p>Town defining the border of Issachar (Jos 19:20) and perhaps identifiable with the Levitical town called Daberath (Jos 19:12; 21:28; 1 Chr 6:72). If so, its site is near Mt Tabor at modern Deburiyeh. <em>See<\/em> Daberath.<\/p>","summary_ro":"RABBITH Town defining the border of Issachar (Jos 19:20) and perhaps identifiable with the Levitical town called Daberath (Jos 19:12; 21:28; 1 Chr 6:72). If so, its site is near Mt Tabor at modern Deburiyeh. See Daberath.","summary_en":"RABBITH Town defining the border of Issachar (Jos 19:20) and perhaps identifiable with the Levitical town called Daberath (Jos 19:12; 21:28; 1 Chr 6:72). If so, its site is near Mt Tabor at modern Deburiyeh. See Daberath.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":1608,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anem","title_en":"Anem","content_ro":"<h3>ANEM<\/h3>\n<p>Town in Issachar’s territory given to the priestly family of Gershom (1 Chr 6:73). It was also called En-gannim (Jos 21:29) and was probably located southeast of Mt Tabor.<\/p>\n<p><em>See also<\/em> Levitical Cities; En-gannim #2.<\/p>","content_en":"<h3>ANEM<\/h3>\n<p>Town in Issachar’s territory given to the priestly family of Gershom (1 Chr 6:73). It was also called En-gannim (Jos 21:29) and was probably located southeast of Mt Tabor.<\/p>\n<p><em>See also<\/em> Levitical Cities; En-gannim #2.<\/p>","summary_ro":"ANEM Town in Issachar’s territory given to the priestly family of Gershom (1 Chr 6:73). It was also called En-gannim (Jos 21:29) and was probably located southeast of Mt Tabor. See also Levitical Cities; En-gannim #2.","summary_en":"ANEM Town in Issachar’s territory given to the priestly family of Gershom (1 Chr 6:73). It was also called En-gannim (Jos 21:29) and was probably located southeast of Mt Tabor. See also Levitical Cities; En-gannim #2.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"En-Gannim","title_en":"En-Gannim","content_ro":"<h3>EN-GANNIM<\/h3>\n<li>1. Village in the lowland of Judah near Beth-shemesh (Jos 15:34). Some identify it with the modern Beit Jemal, but this is doubtful.<\/li>\n<li>2. Town on the boundary of Issachar (Jos 19:21). It was a Levitical city of the Gershonites (21:29) and the Anem of 1 Chronicles 6:73, which may be a copyist’s mistake. It seems to be the Ginaea of Josephus (<em>Antiquities<\/em> 20.6.1). Its site is the modern Jenin, a village on the southern edge of the plain of Esdraelon, five miles (8.1 kilometers) northeast of Dothan and about 68 miles (109.4 kilometers) north of Jerusalem.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>EN-GANNIM<\/h3>\n<li>1. Village in the lowland of Judah near Beth-shemesh (Jos 15:34). Some identify it with the modern Beit Jemal, but this is doubtful.<\/li>\n<li>2. Town on the boundary of Issachar (Jos 19:21). It was a Levitical city of the Gershonites (21:29) and the Anem of 1 Chronicles 6:73, which may be a copyist’s mistake. It seems to be the Ginaea of Josephus (<em>Antiquities<\/em> 20.6.1). Its site is the modern Jenin, a village on the southern edge of the plain of Esdraelon, five miles (8.1 kilometers) northeast of Dothan and about 68 miles (109.4 kilometers) north of Jerusalem.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"EN-GANNIM 1. Village in the lowland of Judah near Beth-shemesh (Jos 15:34). Some identify it with the modern Beit Jemal, but this is doubtful. 2. Town on the boundary of Issachar (Jos 19:21). It was a Levitical city of the Gershonites (21:29) and the Anem of 1 Chronicles 6:73, which may be a copyist’s mistake. It seems to be the Ginaea of Josephus (Antiquities 20.6.1). Its site is the modern Jenin, a village on the southern edge of the plain of Esdraelon, five miles (8.1 kilometers) northeast...","summary_en":"EN-GANNIM 1. Village in the lowland of Judah near Beth-shemesh (Jos 15:34). Some identify it with the modern Beit Jemal, but this is doubtful. 2. Town on the boundary of Issachar (Jos 19:21). It was a Levitical city of the Gershonites (21:29) and the Anem of 1 Chronicles 6:73, which may be a copyist’s mistake. It seems to be the Ginaea of Josephus (Antiquities 20.6.1). Its site is the modern Jenin, a village on the southern edge of the plain of Esdraelon, five miles (8.1 kilometers) northeast...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18062,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Issachar","title_en":"Tribe of Issachar","content_ro":"<h3>ISSACHAR, Tribe of<\/h3>\n<p>Tribal inheritance of Issachar. The territory is defined in Joshua 19:17-23; detailed boundary descriptions are not included. On the east its boundary ends at the Jordan. The area can be located by the list of towns encompassed by the inheritance of which Jezreel, Chesulloth, Shunem, Anaharath, Kishion, Remeth, and En-gannim have identifications of varying degrees of certainty. Jezreel and En-gannim are in the southeast corner of the valley of Jezreel; Chesulloth is just west of Mt Tabor; and Shunem is at the foot of the hill of Moreh. The northern border can be deduced from the southern boundaries of Zebulun and Naphtali (Jos 19:10-12, 33-34). All three areas, that of Issachar, Naphtali, and Zebulun, met at Mt Tabor. On the south side, there were some major towns not conquered in Joshua’s time (Jgs 1:27) that were taken from Issachar and given to Manasseh (Jos 17:11); these included important centers such as Beth-shan, Ibleam, and Tanaach.<\/p>\n<p>In the same territory, there were disturbances among the local tribes (recorded on a stele of Seti I at Beth-shan); the area is called “Mt Yarunta,” after Yarmuth (Jos 21:29, Jarmuth = Remeth). Issachar was located on the rich plateau stretching east of Mt Tabor and the hill of Moreh and north of the Beth-shan Valley.<\/p>\n<p><em>See also<\/em> Issachar (Person) #1.<\/p>","content_en":"<h3>ISSACHAR, Tribe of<\/h3>\n<p>Tribal inheritance of Issachar. The territory is defined in Joshua 19:17-23; detailed boundary descriptions are not included. On the east its boundary ends at the Jordan. The area can be located by the list of towns encompassed by the inheritance of which Jezreel, Chesulloth, Shunem, Anaharath, Kishion, Remeth, and En-gannim have identifications of varying degrees of certainty. Jezreel and En-gannim are in the southeast corner of the valley of Jezreel; Chesulloth is just west of Mt Tabor; and Shunem is at the foot of the hill of Moreh. The northern border can be deduced from the southern boundaries of Zebulun and Naphtali (Jos 19:10-12, 33-34). All three areas, that of Issachar, Naphtali, and Zebulun, met at Mt Tabor. On the south side, there were some major towns not conquered in Joshua’s time (Jgs 1:27) that were taken from Issachar and given to Manasseh (Jos 17:11); these included important centers such as Beth-shan, Ibleam, and Tanaach.<\/p>\n<p>In the same territory, there were disturbances among the local tribes (recorded on a stele of Seti I at Beth-shan); the area is called “Mt Yarunta,” after Yarmuth (Jos 21:29, Jarmuth = Remeth). Issachar was located on the rich plateau stretching east of Mt Tabor and the hill of Moreh and north of the Beth-shan Valley.<\/p>\n<p><em>See also<\/em> Issachar (Person) #1.<\/p>","summary_ro":"ISSACHAR, Tribe of Tribal inheritance of Issachar. The territory is defined in Joshua 19:17-23; detailed boundary descriptions are not included. On the east its boundary ends at the Jordan. The area can be located by the list of towns encompassed by the inheritance of which Jezreel, Chesulloth, Shunem, Anaharath, Kishion, Remeth, and En-gannim have identifications of varying degrees of certainty. Jezreel and En-gannim are in the southeast corner of the valley of Jezreel; Chesulloth is just we...","summary_en":"ISSACHAR, Tribe of Tribal inheritance of Issachar. The territory is defined in Joshua 19:17-23; detailed boundary descriptions are not included. On the east its boundary ends at the Jordan. The area can be located by the list of towns encompassed by the inheritance of which Jezreel, Chesulloth, Shunem, Anaharath, Kishion, Remeth, and En-gannim have identifications of varying degrees of certainty. Jezreel and En-gannim are in the southeast corner of the valley of Jezreel; Chesulloth is just we...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":83,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abdon (Place)","title_en":"Abdon (Place)","content_ro":"<h3>ABDON (P<span>lace<\/span>)<\/h3>\n<p>One of four cities in Asher’s territory given to the Levites after the conquest of Canaan, the Promised Land (Jos 21:30; 1 Chr 6:74). Abdon is probably the same as Ebron (Jos 19:28). Today Abdon is called Khirbet ’Abdeh.<\/p>","content_en":"<h3>ABDON (P<span>lace<\/span>)<\/h3>\n<p>One of four cities in Asher’s territory given to the Levites after the conquest of Canaan, the Promised Land (Jos 21:30; 1 Chr 6:74). Abdon is probably the same as Ebron (Jos 19:28). Today Abdon is called Khirbet ’Abdeh.<\/p>","summary_ro":"ABDON (Place) One of four cities in Asher’s territory given to the Levites after the conquest of Canaan, the Promised Land (Jos 21:30; 1 Chr 6:74). Abdon is probably the same as Ebron (Jos 19:28). Today Abdon is called Khirbet ’Abdeh.","summary_en":"ABDON (Place) One of four cities in Asher’s territory given to the Levites after the conquest of Canaan, the Promised Land (Jos 21:30; 1 Chr 6:74). Abdon is probably the same as Ebron (Jos 19:28). Today Abdon is called Khirbet ’Abdeh.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26075,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mishal","title_en":"Mishal","content_ro":"<h3>MISHAL<\/h3>\n<p>Levitical town in Asher’s territory (Jos 19:26; 21:30; 1 Chr 6:74). <em>See<\/em> Levitical Cities.<\/p>","content_en":"<h3>MISHAL<\/h3>\n<p>Levitical town in Asher’s territory (Jos 19:26; 21:30; 1 Chr 6:74). <em>See<\/em> Levitical Cities.<\/p>","summary_ro":"MISHAL Levitical town in Asher’s territory (Jos 19:26; 21:30; 1 Chr 6:74). See Levitical Cities.","summary_en":"MISHAL Levitical town in Asher’s territory (Jos 19:26; 21:30; 1 Chr 6:74). See Levitical Cities.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":16106,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Helkath","title_en":"Helkath","content_ro":"<h3>HELKATH<\/h3>\n<p>First of 22 cities mentioned in the territory allotted to Asher’s tribe for an inheritance (Jos 19:25). Helkath was one of four cities in Asher given to the Levitical Gershonite families (21:31). It is alternately spelled Hukok in 1 Chronicles 6:75. Its ancient site is perhaps located at the modern Tell el-Harbaj.<\/p>","content_en":"<h3>HELKATH<\/h3>\n<p>First of 22 cities mentioned in the territory allotted to Asher’s tribe for an inheritance (Jos 19:25). Helkath was one of four cities in Asher given to the Levitical Gershonite families (21:31). It is alternately spelled Hukok in 1 Chronicles 6:75. Its ancient site is perhaps located at the modern Tell el-Harbaj.<\/p>","summary_ro":"HELKATH First of 22 cities mentioned in the territory allotted to Asher’s tribe for an inheritance (Jos 19:25). Helkath was one of four cities in Asher given to the Levitical Gershonite families (21:31). It is alternately spelled Hukok in 1 Chronicles 6:75. Its ancient site is perhaps located at the modern Tell el-Harbaj.","summary_en":"HELKATH First of 22 cities mentioned in the territory allotted to Asher’s tribe for an inheritance (Jos 19:25). Helkath was one of four cities in Asher given to the Levitical Gershonite families (21:31). It is alternately spelled Hukok in 1 Chronicles 6:75. Its ancient site is perhaps located at the modern Tell el-Harbaj.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32624,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rehob (Place)","title_en":"Rehob (Place)","content_ro":"<h3>REHOB (P<span>lace<\/span>)<\/h3>\n<li>1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8).<\/li>\n<li>2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identify the references as one city.<\/li>\n<li><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/li>","content_en":"<h3>REHOB (P<span>lace<\/span>)<\/h3>\n<li>1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8).<\/li>\n<li>2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identify the references as one city.<\/li>\n<li><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/li>","summary_ro":"REHOB (Place) 1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8). 2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identif...","summary_en":"REHOB (Place) 1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8). 2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identif...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":13140,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Galilee","title_en":"Galilee","content_ro":"<h3>GALILEE<\/h3>\n<p>Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.”<\/p>\n<p class=\"h2\" id=\"HistoricalBackground\">Historical Background<\/p>\n<p>In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in the hill country of Naphtali (Jos 20:7; cf. 21:32; 1 Chr 6:76).<\/p>\n<p>Galilee originally designated the area occupied by the tribes of Naphtali, Zebulun (Is 9:1), and possibly Asher (if Cabul in Jos 19:27 is the same city as in 1 Kgs 9:11-13). None of those tribes was able to completely expel the original Canaanite inhabitants (Jgs 1:30-33; 2:1-4), and as a result, Galilee tended to be racially mixed. The cities that King Solomon gave to Hiram, gentile king of Tyre, were within Galilee (1 Kgs 9:11), and the gentile intermixture in that area may have influenced Solomon’s choice of those cities for a gift. This racially mixed condition is also the probable basis for the designation in Isaiah 9:1, “Galilee of the nations” (cf. Mt 4:15; 1 Macc 5:15).<\/p>\n<p>During the monarchy, Galilee was a buffer zone between Israel and Syria, and it bore the brunt of Syrian invasions against Israel. This fact is cited by the prophet Isaiah (Is 9:1), but he saw it as the prelude to a brighter day when the messianic king would reign. Galilee was conquered by Syrian King Ben-hadad (1 Kgs 15:20) and was probably recovered by Israel’s King Ahab. Galilee was later subjugated by the Arameans under Hazael (2 Kgs 10:32; 12:18; 13:22) and regained by Jeroboam II (2 Kgs 14:23-25). As a result of Assyrian conquests in the area of Damascus and Galilee in 732 <span>BC<\/span> by Tiglath-pileser III (2 Kgs 15:29), more Gentiles were imported into the area while many of the Jewish inhabitants were deported. This naturally led to greater gentile influence and domination in Galilee. Under the successive influence of Babylonia, Persia, Greece, and Syria, Galilee was constantly experiencing infiltration and migration. From the time of the Assyrian conquest of Israel to about the end of the second century <span>BC<\/span>, Galilee’s population was dominated by Gentiles, with only a few Jews.<\/p>\n<p>The Jews remaining in Galilee were brought to Judea by Simon Maccabeus in 164 <span>BC<\/span> (1 Macc 5:21-23). Galilee was conquered by Aristobulus I (104–103 <span>BC<\/span>), who forced the inhabitants to be circumcised and to submit to Jewish laws, a work that probably already had been initiated by John Hyrcanus (134–104 <span>BC<\/span>).<\/p>\n\n<p>Herod the Great (ruler under Rome, 37–4 <span>BC<\/span>) affixed Galilee to his kingdom, and more Jews were attracted there. Josephus recorded that Galilee had 240 cities and villages and 100,000 men available to fight against the Romans. After the death of Herod the Great, Galilee was included in the tetrarchy of Herod Antipas (4 <span>BC<\/span>–<span>AD<\/span> 39). With the banishment of Herod Antipas in <span>AD<\/span> 39, Galilee was added to the territory of Herod Agrippa I, who ruled it until he died in <span>AD<\/span> 44. Rome directly administered Galilee until it was put under the rule of Herod Agrippa II. By siding with the Romans during the Jewish revolts, he was able to retain his position until <span>AD<\/span> 100. In spite of the Galileans’ attempt to gain independence, the revolutionary faction was brought under subjection by Vespasian in <span>AD<\/span> 67. After Herod Agrippa II’s death, Galilee became part of the Roman province of Syria.<\/p>\n<p>Following the fall of Jerusalem in <span>AD<\/span> 70, the Sanhedrin and many other Jews of southern Palestine flocked to Galilee. As a result, such cities as Tiberias and Sepphoris became Jewish, and the dispersed Jews came to think of Galilee as their center. Tiberias became a center for Jewish learning, and it was there that such major contributions as the Tiberian system of vowel pointing the Hebrew consonantal text were made, as well as the formulation of the Mishnah and the Palestinian Talmud.<\/p>\n<p>From about <span>AD<\/span> 451 until the Muslim rule over Galilee began in the seventh century, Galilee was governed by the Christian patriarchate of Jerusalem, set up by the Council of Chalcedon in <span>AD<\/span> 451. Muslim rule from the seventh century on was continuous except for the intervals caused by the twelfth-century Crusades and World War I. All of Galilee has been included in the modern state of Israel since its establishment in 1948.<\/p>\n<p class=\"h2\" id=\"Boundaries\">Boundaries<\/p>\n<p>Galilee was bounded on the east by the upper Jordan River and the Sea of Galilee and on the south by the plain of Esdraelon, which served as a natural boundary between Galilee and Samaria. At times the plain was included in Galilee, as it was during the intertestamental period (1 Macc 10:30; 12:47-49). While the northern boundary was uncertain and variable during Galilee’s history, in NT times it reached to Lake Huleh. The western boundary followed the Mediterranean Sea to Mt Carmel.<\/p>\n<p>From the time of the divided kingdom until the Assyrian conquest of Galilee (734 <span>BC<\/span>), it was the northernmost part of the kingdom of Israel. The area was divided into upper Galilee and lower Galilee by the plain of Ramah, which ran between Capernaum and Ptolemais (cf. Jdt 1:8; 1 Macc 12:49; Josephus’s <em>War<\/em> 3.3.1). In the Mishnah (compilation of early rabbinical interpretation of the Law), Galilee is divided into three parts corresponding to the natural divisions of plain, hill country, and mountain. Under Roman rule, Galilee was about 25 to 30 miles (40 to 50 kilometers) from east to west and about 35 to 40 miles (55 to 65 kilometers) from north to south.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The attractive Galilean landscape is made up of volcanic limestone hills and fertile alluvial plains. Its climate is cooler than that of any other part of Palestine, and its beauty and fertility contrast sharply with the barren, sun-baked hills of southern Palestine.<\/p>\n<p>The physical features range from the high mountains in the north to the plain of Esdraelon in the south. Mt Tabor is prominent on the east, while Mt Carmel stands out on the west. Much of upper Galilee is 3,000 feet (914.4 meters) above sea level, and in NT times it was largely forested and less densely inhabited than lower Galilee. Lower Galilee starts at 1,500 to 2,000 feet (450 to 600 meters) above sea level and descends sharply to the Sea of Galilee, more than 600 feet (182.9 meters) below sea level.<\/p>\n<p>Besides the average annual rainfall of 25 inches (63.5 centimeters), Galilee is watered by the streams that flow from springs in the hills and are the main sources of the beautiful Kishon River at Janin, and the headwaters of the Jordan River, the largest river in Palestine. The ground is also moistened by heavy dews resulting from climatic conditions created by the Lebanon mountain range to the north.<\/p>\n<p class=\"h2\" id=\"Cities\">Cities<\/p>\n<p>Among the more notable cities in Galilee’s early history were Kedesh in Naphtali, a city of refuge (Jos 20:7; 21:32; 1 Chr 6:76), and Hazor, about 10 miles (16.1 kilometers) north of the Sea of Galilee (Jos 11:10; 1 Kgs 9:15). During the time of Christ, Chorazin (Mt 11:21) and Capernaum (4:13; 11:23) were prominent cities located in the northeast near the Sea of Galilee. Capernaum seems to have been a center for Jesus’ ministry in the area (Mt 4:13; Mk 2:1; 9:33; etc.). Nazareth is especially significant as the city of Christ’s childhood (Mt 2:22-23; Lk 2:39; 4:16; etc.). Nain (Lk 7:11-17), located on the northern edge of the mountain now called Little Hermon, and Cana of Galilee (Jn 2:1-11) also figured prominently in Christ’s ministry. Sepphoris and Tiberias were important cities during Roman administration.<\/p>\n<p class=\"h2\" id=\"RoadsandTravel\">Roads and Travel<\/p>\n<p>Many roads traversed Galilee, and those in NT times were superior due to Roman construction and maintenance.<\/p>\n<p>Among the best-known trade routes was the Via Maris (the Way of the Sea), which ran through Galilee on its way from Damascus to Egypt. Another main road ran from Tiberias, near the Sea of Galilee, to Acco (Ptolemais), a port on the Phoenician coast. Major caravan routes also connected Galilee with the markets of the East. The area was tied together by a network of spurs and connecting roads that branched from the main highways.<\/p>\n<p class=\"h2\" id=\"Inhabitants\">Inhabitants<\/p>\n<p>The occupants of Galilee (Galileans) were basically Jewish in religious and patriotic orientation, but they were composed of various ethnic elements. The influence of this mixture was sufficient to cause recognizable differences in speech from that of southern Palestine (cf. Mt 26:69, 73). The Galileans absorbed more Greek and Roman influences than did the Judean Jews. The racial mixture, differences in speech, and location caused Judean Jews to view Galilee and its inhabitants with contempt (Jn 1:46; 7:41, 52).<\/p>\n<p>Lower Galilee was densely settled with villages, and in NT times the population was probably about three million. The fertility of the soil and resultant fruitfulness of the country produced a prosperous Jewish populace, particularly in the centuries immediately after the time of Christ.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Galilee was under the Roman rule of emperors Augustus and Tiberius during the time of Christ. Roman fortifications throughout Galilee were a constant reminder of the presence and influence of the Roman Empire. During Christ’s ministry, Rome installed the tetrarch Herod Antipas (Mt 14:1; Lk 23:5-7) to rule the territory. He was appointed to office when 17 years old. Sepphoris was his first capital; in about <span>AD<\/span> 22 he built Tiberias on the shore of the Sea of Galilee as his new capital, in honor of the emperor.<\/p>\n<p class=\"h2\" id=\"Products\">Products<\/p>\n<p>Abundant crops enabled Galilee to provide produce for the neighboring Phoenician cities of Tyre and Sidon around the middle of the first century <span>AD<\/span>. Main crops included grapes, pomegranates, olives, and grains. Fishing in the Sea of Galilee was a prominent business in NT times (Mk 1:14-20).<\/p>\n<p class=\"h2\" id=\"JesusandGalilee\">Jesus and Galilee<\/p>\n<p>Jesus was raised in Galilee (Lk 4:16), and 11 of his 12 disciples were from there (Judas Iscariot was the only Judean).<\/p>\n<p>The culture, commerce, farming, and fishing business of the area formed the background for much of Jesus’ ministry, as his parables show (Mt 20:1-8; 21:33; Mk 4:3; Lk 13:6-9). The first three Gospels are largely occupied with Christ’s ministry in Galilee, with much of it being spent around the Sea of Galilee. Most of his parables (19 of 32) were spoken here, and the vast majority of his miracles (25 of 33) were performed in Galilee. Jesus received his greatest response in this region. The Sermon on the Mount was spoken in Galilee, and one of its mountains was the scene of the Lord’s transfiguration. Many of the women who followed Christ and ministered to him also came from there (Mt 27:55). Two of Christ’s most significant postresurrection appearances took place in Galilee (Mt 28:16-20; Jn 21:1-23), and one of Christ’s own titles, Jesus of Nazareth (Jn 1:45), identified him as a Galilean.<\/p>\n<p class=\"h2\" id=\"Galileans\">Galileans<\/p>\n<p>Since Jesus and most of the 12 disciples were from Galilee, it was natural for the term to be applied to all of his followers, especially since it implied that the movement was not as pure as Judean Judaism. Some interpreters believe that Luke 22:59 is an example of the use of “Galilean” as a title; in Acts 1:11 and 2:7 it is merely a geographical reference. One sure reference to Christians by that title appears in the work of the pagan philosopher Epictetus (<span>AD<\/span> 50?–135?), who was impressed with how Christians died for their faith. It is not clear how common the title of Galilean was, but it had obviously spread from Judea to Rome, where Epictetus lived.<\/p>\n<p><em>See also<\/em> Palestine; Sea of Galilee.<\/p>","content_en":"<h3>GALILEE<\/h3>\n<p>Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.”<\/p>\n<p class=\"h2\" id=\"HistoricalBackground\">Historical Background<\/p>\n<p>In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in the hill country of Naphtali (Jos 20:7; cf. 21:32; 1 Chr 6:76).<\/p>\n<p>Galilee originally designated the area occupied by the tribes of Naphtali, Zebulun (Is 9:1), and possibly Asher (if Cabul in Jos 19:27 is the same city as in 1 Kgs 9:11-13). None of those tribes was able to completely expel the original Canaanite inhabitants (Jgs 1:30-33; 2:1-4), and as a result, Galilee tended to be racially mixed. The cities that King Solomon gave to Hiram, gentile king of Tyre, were within Galilee (1 Kgs 9:11), and the gentile intermixture in that area may have influenced Solomon’s choice of those cities for a gift. This racially mixed condition is also the probable basis for the designation in Isaiah 9:1, “Galilee of the nations” (cf. Mt 4:15; 1 Macc 5:15).<\/p>\n<p>During the monarchy, Galilee was a buffer zone between Israel and Syria, and it bore the brunt of Syrian invasions against Israel. This fact is cited by the prophet Isaiah (Is 9:1), but he saw it as the prelude to a brighter day when the messianic king would reign. Galilee was conquered by Syrian King Ben-hadad (1 Kgs 15:20) and was probably recovered by Israel’s King Ahab. Galilee was later subjugated by the Arameans under Hazael (2 Kgs 10:32; 12:18; 13:22) and regained by Jeroboam II (2 Kgs 14:23-25). As a result of Assyrian conquests in the area of Damascus and Galilee in 732 <span>BC<\/span> by Tiglath-pileser III (2 Kgs 15:29), more Gentiles were imported into the area while many of the Jewish inhabitants were deported. This naturally led to greater gentile influence and domination in Galilee. Under the successive influence of Babylonia, Persia, Greece, and Syria, Galilee was constantly experiencing infiltration and migration. From the time of the Assyrian conquest of Israel to about the end of the second century <span>BC<\/span>, Galilee’s population was dominated by Gentiles, with only a few Jews.<\/p>\n<p>The Jews remaining in Galilee were brought to Judea by Simon Maccabeus in 164 <span>BC<\/span> (1 Macc 5:21-23). Galilee was conquered by Aristobulus I (104–103 <span>BC<\/span>), who forced the inhabitants to be circumcised and to submit to Jewish laws, a work that probably already had been initiated by John Hyrcanus (134–104 <span>BC<\/span>).<\/p>\n\n<p>Herod the Great (ruler under Rome, 37–4 <span>BC<\/span>) affixed Galilee to his kingdom, and more Jews were attracted there. Josephus recorded that Galilee had 240 cities and villages and 100,000 men available to fight against the Romans. After the death of Herod the Great, Galilee was included in the tetrarchy of Herod Antipas (4 <span>BC<\/span>–<span>AD<\/span> 39). With the banishment of Herod Antipas in <span>AD<\/span> 39, Galilee was added to the territory of Herod Agrippa I, who ruled it until he died in <span>AD<\/span> 44. Rome directly administered Galilee until it was put under the rule of Herod Agrippa II. By siding with the Romans during the Jewish revolts, he was able to retain his position until <span>AD<\/span> 100. In spite of the Galileans’ attempt to gain independence, the revolutionary faction was brought under subjection by Vespasian in <span>AD<\/span> 67. After Herod Agrippa II’s death, Galilee became part of the Roman province of Syria.<\/p>\n<p>Following the fall of Jerusalem in <span>AD<\/span> 70, the Sanhedrin and many other Jews of southern Palestine flocked to Galilee. As a result, such cities as Tiberias and Sepphoris became Jewish, and the dispersed Jews came to think of Galilee as their center. Tiberias became a center for Jewish learning, and it was there that such major contributions as the Tiberian system of vowel pointing the Hebrew consonantal text were made, as well as the formulation of the Mishnah and the Palestinian Talmud.<\/p>\n<p>From about <span>AD<\/span> 451 until the Muslim rule over Galilee began in the seventh century, Galilee was governed by the Christian patriarchate of Jerusalem, set up by the Council of Chalcedon in <span>AD<\/span> 451. Muslim rule from the seventh century on was continuous except for the intervals caused by the twelfth-century Crusades and World War I. All of Galilee has been included in the modern state of Israel since its establishment in 1948.<\/p>\n<p class=\"h2\" id=\"Boundaries\">Boundaries<\/p>\n<p>Galilee was bounded on the east by the upper Jordan River and the Sea of Galilee and on the south by the plain of Esdraelon, which served as a natural boundary between Galilee and Samaria. At times the plain was included in Galilee, as it was during the intertestamental period (1 Macc 10:30; 12:47-49). While the northern boundary was uncertain and variable during Galilee’s history, in NT times it reached to Lake Huleh. The western boundary followed the Mediterranean Sea to Mt Carmel.<\/p>\n<p>From the time of the divided kingdom until the Assyrian conquest of Galilee (734 <span>BC<\/span>), it was the northernmost part of the kingdom of Israel. The area was divided into upper Galilee and lower Galilee by the plain of Ramah, which ran between Capernaum and Ptolemais (cf. Jdt 1:8; 1 Macc 12:49; Josephus’s <em>War<\/em> 3.3.1). In the Mishnah (compilation of early rabbinical interpretation of the Law), Galilee is divided into three parts corresponding to the natural divisions of plain, hill country, and mountain. Under Roman rule, Galilee was about 25 to 30 miles (40 to 50 kilometers) from east to west and about 35 to 40 miles (55 to 65 kilometers) from north to south.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The attractive Galilean landscape is made up of volcanic limestone hills and fertile alluvial plains. Its climate is cooler than that of any other part of Palestine, and its beauty and fertility contrast sharply with the barren, sun-baked hills of southern Palestine.<\/p>\n<p>The physical features range from the high mountains in the north to the plain of Esdraelon in the south. Mt Tabor is prominent on the east, while Mt Carmel stands out on the west. Much of upper Galilee is 3,000 feet (914.4 meters) above sea level, and in NT times it was largely forested and less densely inhabited than lower Galilee. Lower Galilee starts at 1,500 to 2,000 feet (450 to 600 meters) above sea level and descends sharply to the Sea of Galilee, more than 600 feet (182.9 meters) below sea level.<\/p>\n<p>Besides the average annual rainfall of 25 inches (63.5 centimeters), Galilee is watered by the streams that flow from springs in the hills and are the main sources of the beautiful Kishon River at Janin, and the headwaters of the Jordan River, the largest river in Palestine. The ground is also moistened by heavy dews resulting from climatic conditions created by the Lebanon mountain range to the north.<\/p>\n<p class=\"h2\" id=\"Cities\">Cities<\/p>\n<p>Among the more notable cities in Galilee’s early history were Kedesh in Naphtali, a city of refuge (Jos 20:7; 21:32; 1 Chr 6:76), and Hazor, about 10 miles (16.1 kilometers) north of the Sea of Galilee (Jos 11:10; 1 Kgs 9:15). During the time of Christ, Chorazin (Mt 11:21) and Capernaum (4:13; 11:23) were prominent cities located in the northeast near the Sea of Galilee. Capernaum seems to have been a center for Jesus’ ministry in the area (Mt 4:13; Mk 2:1; 9:33; etc.). Nazareth is especially significant as the city of Christ’s childhood (Mt 2:22-23; Lk 2:39; 4:16; etc.). Nain (Lk 7:11-17), located on the northern edge of the mountain now called Little Hermon, and Cana of Galilee (Jn 2:1-11) also figured prominently in Christ’s ministry. Sepphoris and Tiberias were important cities during Roman administration.<\/p>\n<p class=\"h2\" id=\"RoadsandTravel\">Roads and Travel<\/p>\n<p>Many roads traversed Galilee, and those in NT times were superior due to Roman construction and maintenance.<\/p>\n<p>Among the best-known trade routes was the Via Maris (the Way of the Sea), which ran through Galilee on its way from Damascus to Egypt. Another main road ran from Tiberias, near the Sea of Galilee, to Acco (Ptolemais), a port on the Phoenician coast. Major caravan routes also connected Galilee with the markets of the East. The area was tied together by a network of spurs and connecting roads that branched from the main highways.<\/p>\n<p class=\"h2\" id=\"Inhabitants\">Inhabitants<\/p>\n<p>The occupants of Galilee (Galileans) were basically Jewish in religious and patriotic orientation, but they were composed of various ethnic elements. The influence of this mixture was sufficient to cause recognizable differences in speech from that of southern Palestine (cf. Mt 26:69, 73). The Galileans absorbed more Greek and Roman influences than did the Judean Jews. The racial mixture, differences in speech, and location caused Judean Jews to view Galilee and its inhabitants with contempt (Jn 1:46; 7:41, 52).<\/p>\n<p>Lower Galilee was densely settled with villages, and in NT times the population was probably about three million. The fertility of the soil and resultant fruitfulness of the country produced a prosperous Jewish populace, particularly in the centuries immediately after the time of Christ.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Galilee was under the Roman rule of emperors Augustus and Tiberius during the time of Christ. Roman fortifications throughout Galilee were a constant reminder of the presence and influence of the Roman Empire. During Christ’s ministry, Rome installed the tetrarch Herod Antipas (Mt 14:1; Lk 23:5-7) to rule the territory. He was appointed to office when 17 years old. Sepphoris was his first capital; in about <span>AD<\/span> 22 he built Tiberias on the shore of the Sea of Galilee as his new capital, in honor of the emperor.<\/p>\n<p class=\"h2\" id=\"Products\">Products<\/p>\n<p>Abundant crops enabled Galilee to provide produce for the neighboring Phoenician cities of Tyre and Sidon around the middle of the first century <span>AD<\/span>. Main crops included grapes, pomegranates, olives, and grains. Fishing in the Sea of Galilee was a prominent business in NT times (Mk 1:14-20).<\/p>\n<p class=\"h2\" id=\"JesusandGalilee\">Jesus and Galilee<\/p>\n<p>Jesus was raised in Galilee (Lk 4:16), and 11 of his 12 disciples were from there (Judas Iscariot was the only Judean).<\/p>\n<p>The culture, commerce, farming, and fishing business of the area formed the background for much of Jesus’ ministry, as his parables show (Mt 20:1-8; 21:33; Mk 4:3; Lk 13:6-9). The first three Gospels are largely occupied with Christ’s ministry in Galilee, with much of it being spent around the Sea of Galilee. Most of his parables (19 of 32) were spoken here, and the vast majority of his miracles (25 of 33) were performed in Galilee. Jesus received his greatest response in this region. The Sermon on the Mount was spoken in Galilee, and one of its mountains was the scene of the Lord’s transfiguration. Many of the women who followed Christ and ministered to him also came from there (Mt 27:55). Two of Christ’s most significant postresurrection appearances took place in Galilee (Mt 28:16-20; Jn 21:1-23), and one of Christ’s own titles, Jesus of Nazareth (Jn 1:45), identified him as a Galilean.<\/p>\n<p class=\"h2\" id=\"Galileans\">Galileans<\/p>\n<p>Since Jesus and most of the 12 disciples were from Galilee, it was natural for the term to be applied to all of his followers, especially since it implied that the movement was not as pure as Judean Judaism. Some interpreters believe that Luke 22:59 is an example of the use of “Galilean” as a title; in Acts 1:11 and 2:7 it is merely a geographical reference. One sure reference to Christians by that title appears in the work of the pagan philosopher Epictetus (<span>AD<\/span> 50?–135?), who was impressed with how Christians died for their faith. It is not clear how common the title of Galilean was, but it had obviously spread from Judea to Rome, where Epictetus lived.<\/p>\n<p><em>See also<\/em> Palestine; Sea of Galilee.<\/p>","summary_ro":"GALILEE Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.” Historical Background In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in...","summary_en":"GALILEE Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.” Historical Background In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15156,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hammath (Place)","title_en":"Hammath (Place)","content_ro":"<h3>HAMMATH (P<span>lace<\/span>)<\/h3>\n<p>Fortified outpost identified with the modern Hamman Tabariyeh (Jos 19:35). This place is located among hot springs on the western shore of Galilee and is probably identifiable with Hammon (1 Chr 6:76), Hammoth-dor (Jos 21:32), and perhaps the Emmaus of Josephus (<em>Antiquities<\/em> 18.2.3).<\/p>","content_en":"<h3>HAMMATH (P<span>lace<\/span>)<\/h3>\n<p>Fortified outpost identified with the modern Hamman Tabariyeh (Jos 19:35). This place is located among hot springs on the western shore of Galilee and is probably identifiable with Hammon (1 Chr 6:76), Hammoth-dor (Jos 21:32), and perhaps the Emmaus of Josephus (<em>Antiquities<\/em> 18.2.3).<\/p>","summary_ro":"HAMMATH (Place) Fortified outpost identified with the modern Hamman Tabariyeh (Jos 19:35). This place is located among hot springs on the western shore of Galilee and is probably identifiable with Hammon (1 Chr 6:76), Hammoth-dor (Jos 21:32), and perhaps the Emmaus of Josephus (Antiquities 18.2.3).","summary_en":"HAMMATH (Place) Fortified outpost identified with the modern Hamman Tabariyeh (Jos 19:35). This place is located among hot springs on the western shore of Galilee and is probably identifiable with Hammon (1 Chr 6:76), Hammoth-dor (Jos 21:32), and perhaps the Emmaus of Josephus (Antiquities 18.2.3).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15165,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hammoth-Dor","title_en":"Hammoth-Dor","content_ro":"<h3>HAMMOTH-DOR<\/h3>\n<p>Alternate name for the Levitical town Hammath in Joshua 21:32.<\/p>","content_en":"<h3>HAMMOTH-DOR<\/h3>\n<p>Alternate name for the Levitical town Hammath in Joshua 21:32.<\/p>","summary_ro":"HAMMOTH-DOR Alternate name for the Levitical town Hammath in Joshua 21:32.","summary_en":"HAMMOTH-DOR Alternate name for the Levitical town Hammath in Joshua 21:32.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21522,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kartan","title_en":"Kartan","content_ro":"<h3>KARTAN<\/h3>\n<p>Levitical town assigned to the Gershonites from the tribe of Naphtali (Jos 21:32). It is called Kiriathaim in 1 Chronicles 6:76. <em>See<\/em> Kiriathaim #2; Levitical Cities.<\/p>","content_en":"<h3>KARTAN<\/h3>\n<p>Levitical town assigned to the Gershonites from the tribe of Naphtali (Jos 21:32). It is called Kiriathaim in 1 Chronicles 6:76. <em>See<\/em> Kiriathaim #2; Levitical Cities.<\/p>","summary_ro":"KARTAN Levitical town assigned to the Gershonites from the tribe of Naphtali (Jos 21:32). It is called Kiriathaim in 1 Chronicles 6:76. See Kiriathaim #2; Levitical Cities.","summary_en":"KARTAN Levitical town assigned to the Gershonites from the tribe of Naphtali (Jos 21:32). It is called Kiriathaim in 1 Chronicles 6:76. See Kiriathaim #2; Levitical Cities.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21551,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kedesh","title_en":"Kedesh","content_ro":"<h3>KEDESH<\/h3>\n<li>1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea.<\/li>\n<li>2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 <span>BC<\/span> (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, four and a half miles (7.2 kilometers) northwest of Lake Huleh.<\/li>\n<p><em>See also<\/em> Cities of Refuge.<\/p>\n<li>3. Levitical city in Issachar (1 Chr 6:72); the parallel passage has Kishion (Jos 21:28).<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>KEDESH<\/h3>\n<li>1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea.<\/li>\n<li>2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 <span>BC<\/span> (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, four and a half miles (7.2 kilometers) northwest of Lake Huleh.<\/li>\n<p><em>See also<\/em> Cities of Refuge.<\/p>\n<li>3. Levitical city in Issachar (1 Chr 6:72); the parallel passage has Kishion (Jos 21:28).<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"KEDESH 1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea. 2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 BC (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, fou...","summary_en":"KEDESH 1. Town in the Judean Negev (Jos 15:23); its appearance alongside Adadah (Aroer) argues against its identification with Kadesh-barnea. 2. City of refuge in upper Galilee, in the territory of Naphtali (Jos 20:7), set apart for the Gershonite clan of Levi (Jos 21:32; 1 Chr 6:76), and the home of Barak (Jgs 4:6). It was conquered by Tiglath-pileser III in 732 BC (2 Kgs 15:29). Jonathan Maccabeus defeated the army of Demetrius there (1 Macc 11:63, 73). It is identified with Tell Qades, fou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22152,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kiriathaim","title_en":"Kiriathaim","content_ro":"<h3>KIRIATHAIM<\/h3>\n<li>1. Town on the Moabite plateau, mentioned in the march of the four kings against the five (Gn 14:5) where the indigenous Emim were attacked. It was taken by the Israelites from Sihon (Nm 32:37) and included in Reuben’s inheritance (Jos 13:19). The Moabite Stone records that Sihon fortified the place after gaining control of the plateau; in the seventh century <span>BC<\/span> it was still under Moabite control (Jer 48:1, 23; Ez 25:9). Eusebius placed it 10 Roman miles west of Medeba. Two identifications have been proposed—either Khirbet el-Qureiyeh or Qaryat el-Mukhaiyet, six miles (9.7 kilometers) northwest and three miles (4.8 kilometers) northwest of Medeba respectively.<\/li>\n<li>2. Levitical town in Naphtali’s territory (1 Chr 6:76), called Kartan in Joshua 21:32; the latter is probably a dialectical variant. The suggested identification is with Khirbet el-Qurieyeh, northeast of ‘Ain Ibl in southern Lebanon.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>KIRIATHAIM<\/h3>\n<li>1. Town on the Moabite plateau, mentioned in the march of the four kings against the five (Gn 14:5) where the indigenous Emim were attacked. It was taken by the Israelites from Sihon (Nm 32:37) and included in Reuben’s inheritance (Jos 13:19). The Moabite Stone records that Sihon fortified the place after gaining control of the plateau; in the seventh century <span>BC<\/span> it was still under Moabite control (Jer 48:1, 23; Ez 25:9). Eusebius placed it 10 Roman miles west of Medeba. Two identifications have been proposed—either Khirbet el-Qureiyeh or Qaryat el-Mukhaiyet, six miles (9.7 kilometers) northwest and three miles (4.8 kilometers) northwest of Medeba respectively.<\/li>\n<li>2. Levitical town in Naphtali’s territory (1 Chr 6:76), called Kartan in Joshua 21:32; the latter is probably a dialectical variant. The suggested identification is with Khirbet el-Qurieyeh, northeast of ‘Ain Ibl in southern Lebanon.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"KIRIATHAIM 1. Town on the Moabite plateau, mentioned in the march of the four kings against the five (Gn 14:5) where the indigenous Emim were attacked. It was taken by the Israelites from Sihon (Nm 32:37) and included in Reuben’s inheritance (Jos 13:19). The Moabite Stone records that Sihon fortified the place after gaining control of the plateau; in the seventh century BC it was still under Moabite control (Jer 48:1, 23; Ez 25:9). Eusebius placed it 10 Roman miles west of Medeba. Two identif...","summary_en":"KIRIATHAIM 1. Town on the Moabite plateau, mentioned in the march of the four kings against the five (Gn 14:5) where the indigenous Emim were attacked. It was taken by the Israelites from Sihon (Nm 32:37) and included in Reuben’s inheritance (Jos 13:19). The Moabite Stone records that Sihon fortified the place after gaining control of the plateau; in the seventh century BC it was still under Moabite control (Jer 48:1, 23; Ez 25:9). Eusebius placed it 10 Roman miles west of Medeba. Two identif...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60932,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116184,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143810,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":20427,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jokneam","title_en":"Jokneam","content_ro":"<h3>JOKNEAM<\/h3>\n<p>Royal Canaanite city belonging to Carmel (Jos 12:22), mentioned also by Thutmose III as “the Well of Q.” The border of Zebulun touched on the stream near Jokneam (19:11); the town became a Levitical city in Zebulun (21:34). Some think that Jokmeam of 1 Kings 4:12 should be amended to Jokneam, but this is not certain. Eusebius placed it six miles (9.7 kilometers) from Legio (beside Megiddo) on the way to Ptolemais. This is Tell Qaimun, at the mouth of Wadi Milh on the edge of the Jezreel Valley.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>JOKNEAM<\/h3>\n<p>Royal Canaanite city belonging to Carmel (Jos 12:22), mentioned also by Thutmose III as “the Well of Q.” The border of Zebulun touched on the stream near Jokneam (19:11); the town became a Levitical city in Zebulun (21:34). Some think that Jokmeam of 1 Kings 4:12 should be amended to Jokneam, but this is not certain. Eusebius placed it six miles (9.7 kilometers) from Legio (beside Megiddo) on the way to Ptolemais. This is Tell Qaimun, at the mouth of Wadi Milh on the edge of the Jezreel Valley.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"JOKNEAM Royal Canaanite city belonging to Carmel (Jos 12:22), mentioned also by Thutmose III as “the Well of Q.” The border of Zebulun touched on the stream near Jokneam (19:11); the town became a Levitical city in Zebulun (21:34). Some think that Jokmeam of 1 Kings 4:12 should be amended to Jokneam, but this is not certain. Eusebius placed it six miles (9.7 kilometers) from Legio (beside Megiddo) on the way to Ptolemais. This is Tell Qaimun, at the mouth of Wadi Milh on the edge of the Jezre...","summary_en":"JOKNEAM Royal Canaanite city belonging to Carmel (Jos 12:22), mentioned also by Thutmose III as “the Well of Q.” The border of Zebulun touched on the stream near Jokneam (19:11); the town became a Levitical city in Zebulun (21:34). Some think that Jokmeam of 1 Kings 4:12 should be amended to Jokneam, but this is not certain. Eusebius placed it six miles (9.7 kilometers) from Legio (beside Megiddo) on the way to Ptolemais. This is Tell Qaimun, at the mouth of Wadi Milh on the edge of the Jezre...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21520,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kartah","title_en":"Kartah","content_ro":"<h3>KARTAH<\/h3>\n<p>Levitical city in Zebulun’s territory. The list of cities assigned to the Merarite clan of Levites in Joshua 21:34 mentions Kartah, but the parallel passage in 1 Chronicles 6:77 (in the Hebrew) does not.<\/p>","content_en":"<h3>KARTAH<\/h3>\n<p>Levitical city in Zebulun’s territory. The list of cities assigned to the Merarite clan of Levites in Joshua 21:34 mentions Kartah, but the parallel passage in 1 Chronicles 6:77 (in the Hebrew) does not.<\/p>","summary_ro":"KARTAH Levitical city in Zebulun’s territory. The list of cities assigned to the Merarite clan of Levites in Joshua 21:34 mentions Kartah, but the parallel passage in 1 Chronicles 6:77 (in the Hebrew) does not.","summary_en":"KARTAH Levitical city in Zebulun’s territory. The list of cities assigned to the Merarite clan of Levites in Joshua 21:34 mentions Kartah, but the parallel passage in 1 Chronicles 6:77 (in the Hebrew) does not.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":9623,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dimnah","title_en":"Dimnah","content_ro":"<h3>DIMNAH<\/h3>\n<p>Alternate name for Rimmon, a Levitical city in Zebulun’s territory, in Joshua 21:35. <em>See<\/em> Rimmon (Place) #2.<\/p>","content_en":"<h3>DIMNAH<\/h3>\n<p>Alternate name for Rimmon, a Levitical city in Zebulun’s territory, in Joshua 21:35. <em>See<\/em> Rimmon (Place) #2.<\/p>","summary_ro":"DIMNAH Alternate name for Rimmon, a Levitical city in Zebulun’s territory, in Joshua 21:35. See Rimmon (Place) #2.","summary_en":"DIMNAH Alternate name for Rimmon, a Levitical city in Zebulun’s territory, in Joshua 21:35. See Rimmon (Place) #2.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26831,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nahalal","title_en":"Nahalal","content_ro":"<h3>NAHALAL<\/h3>\n<p>City in Zebulun’s territory (Jos 19:15), given to the Levites for an inheritance (21:35). Zebulun’s tribe was unable to drive the Canaanites from the city, so they forced them into hard labor (Jgs 1:30, “Nahalol”). The exact location of the city is unknown. Some possible locations include Tell el-Beida, south of modern Nahalal, and Tell en-Nahl, north of the Kishon River and near the southern end of the plain of Acco, near modern Nahalal.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>NAHALAL<\/h3>\n<p>City in Zebulun’s territory (Jos 19:15), given to the Levites for an inheritance (21:35). Zebulun’s tribe was unable to drive the Canaanites from the city, so they forced them into hard labor (Jgs 1:30, “Nahalol”). The exact location of the city is unknown. Some possible locations include Tell el-Beida, south of modern Nahalal, and Tell en-Nahl, north of the Kishon River and near the southern end of the plain of Acco, near modern Nahalal.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"NAHALAL City in Zebulun’s territory (Jos 19:15), given to the Levites for an inheritance (21:35). Zebulun’s tribe was unable to drive the Canaanites from the city, so they forced them into hard labor (Jgs 1:30, “Nahalol”). The exact location of the city is unknown. Some possible locations include Tell el-Beida, south of modern Nahalal, and Tell en-Nahl, north of the Kishon River and near the southern end of the plain of Acco, near modern Nahalal. See also Levitical Cities.","summary_en":"NAHALAL City in Zebulun’s territory (Jos 19:15), given to the Levites for an inheritance (21:35). Zebulun’s tribe was unable to drive the Canaanites from the city, so they forced them into hard labor (Jgs 1:30, “Nahalol”). The exact location of the city is unknown. Some possible locations include Tell el-Beida, south of modern Nahalal, and Tell en-Nahl, north of the Kishon River and near the southern end of the plain of Acco, near modern Nahalal. See also Levitical Cities.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33177,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rimmon (Place)","title_en":"Rimmon (Place)","content_ro":"<h3>RIMMON (P<span>lace<\/span>)<\/h3>\n<li>1. Alternate name for En-rimmon, a town in southern Judah, in Joshua 15:32 and 1 Chronicles 4:32. <em>See<\/em> En-rimmon.<\/li>\n<li>2. Town in the territory allotted to Zebulun’s tribe for an inheritance (Jos 19:13); alternately called Dimnah in Joshua 21:35.<\/li>\n<li>3. Large cave about 12 miles (19.3 kilometers) north of Jerusalem and 2 miles (3.2 kilometers) south of biblical Ephraim (modern Taiyiba), also called the Rock of Rimmon. Six hundred refugees from the city of Gibeah found shelter in the cave for four months (Jgs 20:45-47; 21:13).<\/li>","content_en":"<h3>RIMMON (P<span>lace<\/span>)<\/h3>\n<li>1. Alternate name for En-rimmon, a town in southern Judah, in Joshua 15:32 and 1 Chronicles 4:32. <em>See<\/em> En-rimmon.<\/li>\n<li>2. Town in the territory allotted to Zebulun’s tribe for an inheritance (Jos 19:13); alternately called Dimnah in Joshua 21:35.<\/li>\n<li>3. Large cave about 12 miles (19.3 kilometers) north of Jerusalem and 2 miles (3.2 kilometers) south of biblical Ephraim (modern Taiyiba), also called the Rock of Rimmon. Six hundred refugees from the city of Gibeah found shelter in the cave for four months (Jgs 20:45-47; 21:13).<\/li>","summary_ro":"RIMMON (Place) 1. Alternate name for En-rimmon, a town in southern Judah, in Joshua 15:32 and 1 Chronicles 4:32. See En-rimmon. 2. Town in the territory allotted to Zebulun’s tribe for an inheritance (Jos 19:13); alternately called Dimnah in Joshua 21:35. 3. Large cave about 12 miles (19.3 kilometers) north of Jerusalem and 2 miles (3.2 kilometers) south of biblical Ephraim (modern Taiyiba), also called the Rock of Rimmon. Six hundred refugees from the city of Gibeah found shelter in the cave...","summary_en":"RIMMON (Place) 1. Alternate name for En-rimmon, a town in southern Judah, in Joshua 15:32 and 1 Chronicles 4:32. See En-rimmon. 2. Town in the territory allotted to Zebulun’s tribe for an inheritance (Jos 19:13); alternately called Dimnah in Joshua 21:35. 3. Large cave about 12 miles (19.3 kilometers) north of Jerusalem and 2 miles (3.2 kilometers) south of biblical Ephraim (modern Taiyiba), also called the Rock of Rimmon. Six hundred refugees from the city of Gibeah found shelter in the cave...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":4619,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bezer (Place)","title_en":"Bezer (Place)","content_ro":"<h3>BEZER (P<span>lace<\/span>)<\/h3>\n<p>City of refuge in Reuben’s desert territory east of the Jordan River (Dt 4:43; Jos 20:8), later allotted to the Merari family of Levites (Jos 21:36; 1 Chr 6:78). It is probably a variant spelling of Bozrah in Jeremiah 48:24. According to the Moabite Stone, Bezer was among the cities rebuilt by King Mesha of Moab.<\/p>\n<p><em>See also<\/em> Bozrah #2; Cities of Refuge.<\/p>","content_en":"<h3>BEZER (P<span>lace<\/span>)<\/h3>\n<p>City of refuge in Reuben’s desert territory east of the Jordan River (Dt 4:43; Jos 20:8), later allotted to the Merari family of Levites (Jos 21:36; 1 Chr 6:78). It is probably a variant spelling of Bozrah in Jeremiah 48:24. According to the Moabite Stone, Bezer was among the cities rebuilt by King Mesha of Moab.<\/p>\n<p><em>See also<\/em> Bozrah #2; Cities of Refuge.<\/p>","summary_ro":"BEZER (Place) City of refuge in Reuben’s desert territory east of the Jordan River (Dt 4:43; Jos 20:8), later allotted to the Merari family of Levites (Jos 21:36; 1 Chr 6:78). It is probably a variant spelling of Bozrah in Jeremiah 48:24. According to the Moabite Stone, Bezer was among the cities rebuilt by King Mesha of Moab. See also Bozrah #2; Cities of Refuge.","summary_en":"BEZER (Place) City of refuge in Reuben’s desert territory east of the Jordan River (Dt 4:43; Jos 20:8), later allotted to the Merari family of Levites (Jos 21:36; 1 Chr 6:78). It is probably a variant spelling of Bozrah in Jeremiah 48:24. According to the Moabite Stone, Bezer was among the cities rebuilt by King Mesha of Moab. See also Bozrah #2; Cities of Refuge.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18312,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jahaz","title_en":"Jahaz","content_ro":"<h3>JAHAZ<\/h3>\n<p>Town east of the Dead Sea (in modern Jordan) where the Israelites defeated Sihon, king of the Amorites, when he refused to permit them to pass through his land (Nm 21:23; Dt 2:32; Jgs 11:20). According to Joshua 13:18, Moses gave the town to Reuben’s tribe as part of its allotment. The town with its surrounding pasturelands was given to the Merarite Levites (Jos 21:36; 1 Chr 6:78).<\/p>\n<p>In later times, in prophetic oracles by both Isaiah (Is 15:4) and Jeremiah (Jer 48:21), it is referred to as a city in the land of Moab. This may indicate that it was taken from Israel by Moab (to whom it apparently belonged before Sihon conquered it). The town is mentioned on the Moabite Stone (known as the Dibon Stele and dating to c. 845 <span>BC<\/span>) as the place where Mesha, king of Moab, had lived while at war with Israel. According to Mesha, he took Jahaz from Israel and added it to his own territory.<\/p>","content_en":"<h3>JAHAZ<\/h3>\n<p>Town east of the Dead Sea (in modern Jordan) where the Israelites defeated Sihon, king of the Amorites, when he refused to permit them to pass through his land (Nm 21:23; Dt 2:32; Jgs 11:20). According to Joshua 13:18, Moses gave the town to Reuben’s tribe as part of its allotment. The town with its surrounding pasturelands was given to the Merarite Levites (Jos 21:36; 1 Chr 6:78).<\/p>\n<p>In later times, in prophetic oracles by both Isaiah (Is 15:4) and Jeremiah (Jer 48:21), it is referred to as a city in the land of Moab. This may indicate that it was taken from Israel by Moab (to whom it apparently belonged before Sihon conquered it). The town is mentioned on the Moabite Stone (known as the Dibon Stele and dating to c. 845 <span>BC<\/span>) as the place where Mesha, king of Moab, had lived while at war with Israel. According to Mesha, he took Jahaz from Israel and added it to his own territory.<\/p>","summary_ro":"JAHAZ Town east of the Dead Sea (in modern Jordan) where the Israelites defeated Sihon, king of the Amorites, when he refused to permit them to pass through his land (Nm 21:23; Dt 2:32; Jgs 11:20). According to Joshua 13:18, Moses gave the town to Reuben’s tribe as part of its allotment. The town with its surrounding pasturelands was given to the Merarite Levites (Jos 21:36; 1 Chr 6:78). In later times, in prophetic oracles by both Isaiah (Is 15:4) and Jeremiah (Jer 48:21), it is referred to ...","summary_en":"JAHAZ Town east of the Dead Sea (in modern Jordan) where the Israelites defeated Sihon, king of the Amorites, when he refused to permit them to pass through his land (Nm 21:23; Dt 2:32; Jgs 11:20). According to Joshua 13:18, Moses gave the town to Reuben’s tribe as part of its allotment. The town with its surrounding pasturelands was given to the Merarite Levites (Jos 21:36; 1 Chr 6:78). In later times, in prophetic oracles by both Isaiah (Is 15:4) and Jeremiah (Jer 48:21), it is referred to ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":21547,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kedemoth","title_en":"Kedemoth","content_ro":"<h3>KEDEMOTH<\/h3>\n<p>City east of the Jordan, probably located on the upper course of the Arnon River. From the wilderness of Kedemoth, Moses sent messengers to Sihon, king of Heshbon, asking permission to pass peaceably through his land (Dt 2:26). In the division of the land, Kedemoth was given to Reuben’s tribe (Jos 13:18) and then set aside as one of the Levitical cities for the Merarites (Jos 21:37; 1 Chr 6:79).<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>KEDEMOTH<\/h3>\n<p>City east of the Jordan, probably located on the upper course of the Arnon River. From the wilderness of Kedemoth, Moses sent messengers to Sihon, king of Heshbon, asking permission to pass peaceably through his land (Dt 2:26). In the division of the land, Kedemoth was given to Reuben’s tribe (Jos 13:18) and then set aside as one of the Levitical cities for the Merarites (Jos 21:37; 1 Chr 6:79).<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"KEDEMOTH City east of the Jordan, probably located on the upper course of the Arnon River. From the wilderness of Kedemoth, Moses sent messengers to Sihon, king of Heshbon, asking permission to pass peaceably through his land (Dt 2:26). In the division of the land, Kedemoth was given to Reuben’s tribe (Jos 13:18) and then set aside as one of the Levitical cities for the Merarites (Jos 21:37; 1 Chr 6:79). See also Levitical Cities.","summary_en":"KEDEMOTH City east of the Jordan, probably located on the upper course of the Arnon River. From the wilderness of Kedemoth, Moses sent messengers to Sihon, king of Heshbon, asking permission to pass peaceably through his land (Dt 2:26). In the division of the land, Kedemoth was given to Reuben’s tribe (Jos 13:18) and then set aside as one of the Levitical cities for the Merarites (Jos 21:37; 1 Chr 6:79). See also Levitical Cities.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25107,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mephaath","title_en":"Mephaath","content_ro":"<h3>MEPHAATH<\/h3>\n<p>One of the cities of Reuben’s tribe on the plain near Heshbon, which was allotted to the Merari family of Levites (Jos 13:18; 21:37; 1 Chr 6:79). Later, it was numbered among Moabite towns during Jeremiah’s ministry (Jer 48:21). It has been identified with modern Jawah, six miles (9.7 kilometers) south of Ammon.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>MEPHAATH<\/h3>\n<p>One of the cities of Reuben’s tribe on the plain near Heshbon, which was allotted to the Merari family of Levites (Jos 13:18; 21:37; 1 Chr 6:79). Later, it was numbered among Moabite towns during Jeremiah’s ministry (Jer 48:21). It has been identified with modern Jawah, six miles (9.7 kilometers) south of Ammon.<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"MEPHAATH One of the cities of Reuben’s tribe on the plain near Heshbon, which was allotted to the Merari family of Levites (Jos 13:18; 21:37; 1 Chr 6:79). Later, it was numbered among Moabite towns during Jeremiah’s ministry (Jer 48:21). It has been identified with modern Jawah, six miles (9.7 kilometers) south of Ammon. See also Levitical Cities.","summary_en":"MEPHAATH One of the cities of Reuben’s tribe on the plain near Heshbon, which was allotted to the Merari family of Levites (Jos 13:18; 21:37; 1 Chr 6:79). Later, it was numbered among Moabite towns during Jeremiah’s ministry (Jer 48:21). It has been identified with modern Jawah, six miles (9.7 kilometers) south of Ammon. See also Levitical Cities.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":23935,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mahanaim","title_en":"Mahanaim","content_ro":"<h3>MAHANAIM<\/h3>\n<p>Settlement east of the Jordan in Gilead. Jacob met angels there and named the place “God’s camp.” He divided his household and possessions into two camps (Mahanaim means “two camps” in Hebrew) to keep from losing everything when he confronted Esau (Gn 32:1-11).<\/p>\n<p>The city was located along the border between Manasseh and Gad’s tribes (Jos 13:26, 30) and was given to the Levites for an inheritance (Jos 21:38; 1 Chr 6:80). After Saul’s defeat at Mt Gilboa, Ishbosheth, his son, fled to Mahanaim to set up a capital in exile. He managed to control much of Israel from there (2 Sm 2:8, 12, 29) until he was assassinated by Recab and Baanah (4:5-7). David fled to this city when Absalom rebelled against him. Here he received supplies from Barzillai and some Gileadites (17:24-27). At this city gate he wept as he received the news of Absalom’s death. Solomon chose the city for the capital of his seventh district and established Ahinadab as its governor (1 Kgs 4:14).<\/p>\n<p>Biblical references point to a location somewhere along the Jabbok River in central Gilead. Outside of this, the city could have been located virtually anywhere. It was earlier identified with Khirbet al-Makhna, two miles (3.2 kilometers) north of Aijalon. Most recent attention, however, has moved to the twin hills of Tulul al-Dhahab on the Jabbok. Aharoni suggests that the western mound of Tulul al-Dhahab is Mahanaim and the eastern mound is Penuel.<\/p>","content_en":"<h3>MAHANAIM<\/h3>\n<p>Settlement east of the Jordan in Gilead. Jacob met angels there and named the place “God’s camp.” He divided his household and possessions into two camps (Mahanaim means “two camps” in Hebrew) to keep from losing everything when he confronted Esau (Gn 32:1-11).<\/p>\n<p>The city was located along the border between Manasseh and Gad’s tribes (Jos 13:26, 30) and was given to the Levites for an inheritance (Jos 21:38; 1 Chr 6:80). After Saul’s defeat at Mt Gilboa, Ishbosheth, his son, fled to Mahanaim to set up a capital in exile. He managed to control much of Israel from there (2 Sm 2:8, 12, 29) until he was assassinated by Recab and Baanah (4:5-7). David fled to this city when Absalom rebelled against him. Here he received supplies from Barzillai and some Gileadites (17:24-27). At this city gate he wept as he received the news of Absalom’s death. Solomon chose the city for the capital of his seventh district and established Ahinadab as its governor (1 Kgs 4:14).<\/p>\n<p>Biblical references point to a location somewhere along the Jabbok River in central Gilead. Outside of this, the city could have been located virtually anywhere. It was earlier identified with Khirbet al-Makhna, two miles (3.2 kilometers) north of Aijalon. Most recent attention, however, has moved to the twin hills of Tulul al-Dhahab on the Jabbok. Aharoni suggests that the western mound of Tulul al-Dhahab is Mahanaim and the eastern mound is Penuel.<\/p>","summary_ro":"MAHANAIM Settlement east of the Jordan in Gilead. Jacob met angels there and named the place “God’s camp.” He divided his household and possessions into two camps (Mahanaim means “two camps” in Hebrew) to keep from losing everything when he confronted Esau (Gn 32:1-11). The city was located along the border between Manasseh and Gad’s tribes (Jos 13:26, 30) and was given to the Levites for an inheritance (Jos 21:38; 1 Chr 6:80). After Saul’s defeat at Mt Gilboa, Ishbosheth, his son, fled to Ma...","summary_en":"MAHANAIM Settlement east of the Jordan in Gilead. Jacob met angels there and named the place “God’s camp.” He divided his household and possessions into two camps (Mahanaim means “two camps” in Hebrew) to keep from losing everything when he confronted Esau (Gn 32:1-11). The city was located along the border between Manasseh and Gad’s tribes (Jos 13:26, 30) and was given to the Levites for an inheritance (Jos 21:38; 1 Chr 6:80). After Saul’s defeat at Mt Gilboa, Ishbosheth, his son, fled to Ma...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24250,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Manasseh","title_en":"Tribe of Manasseh","content_ro":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","content_en":"<h3>MANASSEH, Tribe of<\/h3>\n<p>Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 <span>BC<\/span>) and one of the main ancestral stocks of the Samaritans.<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Its Roots<\/h5>\n<p>Its families traced their origins back to Joseph’s elder son Manasseh, to Manasseh’s son Makir or grandson Gilead, or to later descendants such as Zelophehad and Jair. A fair harmony can be constructed from the biblical genealogical data in Gn 48:5-6; Nm 26:28-34; Jos 17:1-3; 1 Chr 2:21-23; and 7:14-19, a text corrupted by several copyists’ errors. The mention of Asriel in 1 Chronicles 7:14 seems to be a copyist’s mistake; otherwise, the accounts are capable of being reconciled, even if each list preserved different data and none is complete in itself.<\/p>\n<h5>Its Size<\/h5>\n<p>One year after the exodus, Manasseh had the smallest army, according to Moses’ first census (Nm 1:34-35). On the eve of the conquest of Canaan, after wandering 38 years in the Sinai wilderness and then conquering Transjordan, it had the sixth largest fighting force, according to a second census (Nm 26:28-34)—52,700 men.<\/p>\n<h5>Its First Settlements<\/h5>\n<p>The soldiers of the eastern half-tribe of Manasseh settled their families in Gilead, which they captured under Moses’ leadership from the Amorite king Og (Nm 21:32-35; 32:39-42; Dt 3:1-15). Then, under Joshua, they crossed the Jordan to help the other tribes conquer Canaan (Nm 32:1-32; Jos 1:12-18). Subsequently, the western half-tribe received its allotment and began to settle in the central hill country (Jos 16:1-9; ch 17). After the remaining tribes received their shares of land, the army from the eastern half-tribe returned home (22:1-9). En route to their families in Gilead, they helped to build an altar by the Jordan River. This act was intended to preserve national unity, but it nearly started a civil war (vv 10-34).<\/p>\n<p class=\"h2\" id=\"TheEasternHalf-Tribe\">The Eastern Half-Tribe<\/p>\n<h5>Its Territory<\/h5>\n<p>Moses allotted the eastern half-tribe nearly 3,000 square miles (7,770 square kilometers) of territory in three geographical regions (northern Gilead, Bashan, and Mt Hermon), but it succeeded in controlling only about 800 square miles (2,072 square kilometers)—the half of Gilead north of the Jabbok River (and south of the Yarmuk River)—despite successful initial conquests (Nm 32:39-42; Dt 3:12-15; Jos 13:8-13) and gradual northern expansion much later (1 Chr 5:23).<\/p>\n<p>The territory occupied was mostly a high plateau with a mountainous center. It was watered well by rains in winter and by a heavy dew in summer. Olive trees, grapevines, and wheat thrived, and goats and sheep could find adequate pasture on the eastern slopes, which merged gradually into the desert to the east.<\/p>\n<h5>People and Places<\/h5>\n<p>Prominent citizens of the eastern half-tribe included the “judges” Jair and Jephthah (Jgs 10:3-5; 11:6-12) and David’s benefactor Barzillai (2 Sm 19:31-39). Principal cities were Jabeth-gilead and Ramoth-gilead, a city of refuge and a Levitical city, respectively (originally in Gad—Jos 20:8; 21:38).<\/p>\n<p>The eastern territory was usually called simply “the half-tribe of Manasseh,” until David (c. 1000–961 <span>BC<\/span>) made it an administrative district (1 Chr 27:21). Solomon (970–930 <span>BC<\/span>) divided and incorporated it into two new districts (1 Kgs 4:13-14). Under Jeroboam I (930–909 <span>BC<\/span>), it joined, on equal terms, with eight other tribes and with the western half-tribe, to form a confederacy of ten tribes—the northern kingdom of Israel—in 930 <span>BC<\/span>. Syria and Assyria both held eastern Manasseh temporarily, in the ninth and eighth centuries <span>BC<\/span> (cf. 2 Kgs 10:32-33; 13:7 with 14:25; and 2 Kgs 15:29 with 2 Chr 34:6-7). King Tiglath-pileser III (745–727 <span>BC<\/span>) of Assyria invaded the area, conquered it, deported its people, and scattered them throughout his empire (1 Chr 5:26; cf. 2 Kgs 15:29) about ten years before the rest of the northern kingdom fell to the Assyrians in 722 <span>BC<\/span>. Most of the western Manassites who were left behind intermarried with the foreigners, began to worship pagan gods, and became ancestors of the Samaritans (2 Kgs 17:24-41). Subsequently, the region was known as Gilead. By NT times the region was partly in the Decapolis and partly in Perea.<\/p>","summary_ro":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","summary_en":"MANASSEH, Tribe of Geographically, the largest of the 12 tribes of Israel, and unique in having two territories, a half-tribe in each. Isolated from each other by the Jordan River valley, they developed separately. The half-tribe west of the Jordan was more important, both in OT and NT times, because it was the main tribe of the northern kingdom of Israel (931–722 BC) and one of the main ancestral stocks of the Samaritans. Early History Its Roots Its families traced their origins back to Jose...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ramoth-Gilead","title_en":"Ramoth-Gilead","content_ro":"<h3>RAMOTH-GILEAD<\/h3>\n<p>City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations.<\/p>\n<p>Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjordan cities of refuge (Dt 4:43) later included in the six cities of refuge for all Israel (Jos 20:8). It was allotted to the Merarites as one of 48 Levitical cities (21:38) and was most likely located along the King’s Highway, which transversed that area.<\/p>\n<p>During the time of Solomon, Ramoth-gilead enjoyed a place of prominence as the central city in his sixth administrative district and the residence of Ben-geber, chief officer of that district (1 Kgs 4:13). After the division of the kingdom, this border town was taken by the Arameans and became a site of contention between Israel and Aram. King Ahab’s final battle began with his desire to retake Ramoth-gilead. In seeking to convince his ally Jehoshaphat, king of Judah, to support him in this maneuver, he produced many prophets who spoke favorable and victorious words to the king (1 Kgs 22; 2 Chr 18). Unconvinced, Jehoshaphat inquired of the word of the Lord through Micaiah, a prophet of the Lord, who warned of impending disaster. The message was ignored and Ahab was killed at Ramoth-gilead. Ahab’s son Joram also fought with Aram here and was wounded in battle (2 Kgs 8:29; 2 Chr 22:6; also called Ramah). Shortly thereafter, Elisha sent one of the sons of the prophets to Ramoth-gilead, where he anointed Jehu to be king over Israel (2 Kgs 9:1-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>","content_en":"<h3>RAMOTH-GILEAD<\/h3>\n<p>City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations.<\/p>\n<p>Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjordan cities of refuge (Dt 4:43) later included in the six cities of refuge for all Israel (Jos 20:8). It was allotted to the Merarites as one of 48 Levitical cities (21:38) and was most likely located along the King’s Highway, which transversed that area.<\/p>\n<p>During the time of Solomon, Ramoth-gilead enjoyed a place of prominence as the central city in his sixth administrative district and the residence of Ben-geber, chief officer of that district (1 Kgs 4:13). After the division of the kingdom, this border town was taken by the Arameans and became a site of contention between Israel and Aram. King Ahab’s final battle began with his desire to retake Ramoth-gilead. In seeking to convince his ally Jehoshaphat, king of Judah, to support him in this maneuver, he produced many prophets who spoke favorable and victorious words to the king (1 Kgs 22; 2 Chr 18). Unconvinced, Jehoshaphat inquired of the word of the Lord through Micaiah, a prophet of the Lord, who warned of impending disaster. The message was ignored and Ahab was killed at Ramoth-gilead. Ahab’s son Joram also fought with Aram here and was wounded in battle (2 Kgs 8:29; 2 Chr 22:6; also called Ramah). Shortly thereafter, Elisha sent one of the sons of the prophets to Ramoth-gilead, where he anointed Jehu to be king over Israel (2 Kgs 9:1-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>","summary_ro":"RAMOTH-GILEAD City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations. Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjorda...","summary_en":"RAMOTH-GILEAD City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations. Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjorda...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60933,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88559,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116185,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143811,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":18582,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jazer","title_en":"Jazer","content_ro":"<h3>JAZER<\/h3>\n<p>Town east of the Jordan River in southern Gilead, taken with its surrounding villages by the Israelites under Moses (Nm 21:32). The tribes of Gad and Reuben asked for the lands of Jazer and Gilead. They had large flocks and herds and saw that the east side of the Jordan was fertile and best suited for livestock grazing (32:1-5). They promised to build protection for their women and children, then go with the other tribes to fight in Canaan (vv 6-27). Jazer became a border point marking the inheritance of Gad (Jos 13:25) and was given to the Levites (Jos 21:39; 1 Chr 6:81). When Joab was sent to number the people, he reached the city of Jazer in Gad (2 Sm 24:5). This town was later recognized during a search for “capable men” under King David (1 Chr 26:31). Just over 200 years later, however, it was occupied by Moab (Is 16:6-9; Jer 48:32).<\/p>","content_en":"<h3>JAZER<\/h3>\n<p>Town east of the Jordan River in southern Gilead, taken with its surrounding villages by the Israelites under Moses (Nm 21:32). The tribes of Gad and Reuben asked for the lands of Jazer and Gilead. They had large flocks and herds and saw that the east side of the Jordan was fertile and best suited for livestock grazing (32:1-5). They promised to build protection for their women and children, then go with the other tribes to fight in Canaan (vv 6-27). Jazer became a border point marking the inheritance of Gad (Jos 13:25) and was given to the Levites (Jos 21:39; 1 Chr 6:81). When Joab was sent to number the people, he reached the city of Jazer in Gad (2 Sm 24:5). This town was later recognized during a search for “capable men” under King David (1 Chr 26:31). Just over 200 years later, however, it was occupied by Moab (Is 16:6-9; Jer 48:32).<\/p>","summary_ro":"JAZER Town east of the Jordan River in southern Gilead, taken with its surrounding villages by the Israelites under Moses (Nm 21:32). The tribes of Gad and Reuben asked for the lands of Jazer and Gilead. They had large flocks and herds and saw that the east side of the Jordan was fertile and best suited for livestock grazing (32:1-5). They promised to build protection for their women and children, then go with the other tribes to fight in Canaan (vv 6-27). Jazer became a border point marking ...","summary_en":"JAZER Town east of the Jordan River in southern Gilead, taken with its surrounding villages by the Israelites under Moses (Nm 21:32). The tribes of Gad and Reuben asked for the lands of Jazer and Gilead. They had large flocks and herds and saw that the east side of the Jordan was fertile and best suited for livestock grazing (32:1-5). They promised to build protection for their women and children, then go with the other tribes to fight in Canaan (vv 6-27). Jazer became a border point marking ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"43":[{"id":2712,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ark of the Covenant","title_en":"Ark of the Covenant","content_ro":"<h3>ARK OF THE COVENANT<\/h3>\n<p>Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and out with gold. It was fitted with two pairs of rings through which poles were slid to make it portable. The ark would also serve as container for the two tablets of the covenant that would be given to Moses (Ex 25:16). Since the tablets were also called the “testimony,” the ark was sometimes called the “ark of the testimony.” Also in the ark were placed a pot of manna, the miraculous food provided by God (Ex 16:33), and Aaron’s rod that had budded (Nm 17:10; Heb 9:4).<\/p>\n<p>The lid of the ark was called the “mercy seat” or “place of mercy” (Ex 25:17). It was a slab of gold fitting over the top of the ark and having an importance of its own. Once a year the high priest was to make atonement for the people of Israel by sprinkling the mercy seat with the blood of bulls and goats (Lv 16:2-16). In fact, the English expression “mercy seat” is related to the Hebrew word for “atone.” The lid was called a “seat” because the Lord was considered as enthroned between two cherubim (winged creatures) positioned opposite each other (Ps 99:1). The Lord spoke to Moses from between the cherubim (Nm 7:89).<\/p>\n<p>The ark was sometimes referred to simply as the ark (Ex 37:1; Nm 3:31), at other times as the “ark of the covenant” (Nm 4:5; Jos 4:16). The Israelites were thus reminded that the ark’s holiness was not magical but derived from the holy law of God contained inside it. That name also confronted the Israelites with their need to follow the commands God had given in his “covenant.”<\/p>\n<p>Those commands were given by the God of the covenant (or promise) who had rescued Israel from slavery in Egypt and who had promised to be the ever-present God of his people (Ex 6:6-7). Hence the ark was most widely known as the “ark of the covenant.” Sometimes that name was expanded to “the Ark of the <span>Lord<\/span>’s covenant” (1 Chr 28:18, <span>nlt<\/span>).<\/p>\n<p>At times the ark was called “the Ark of God.” It was a visible sign that the invisible God was dwelling in Israel’s midst. It had a devastating and often deadly “holiness.” The people of Beth-shemesh were severely punished after they had treated the ark without proper reverence (1 Sm 6:19). A man named Uzzah was killed by the Lord when he touched it with his hand to keep it from tumbling to the ground from a cart (2 Sm 6:6-9). The ark was dangerous to touch because it was the very symbol of God’s presence. For this reason God commanded that the ark be placed in the Holy of Holies, separated from the rest of the tabernacle (and later the temple) by a heavy veil (Ex 26:31-33; Heb 9:3-5); no sinful man could look upon the glory of God above the ark and live (Lv 16:2).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>When the Israelites journeyed from Mt Sinai to Canaan, the ark accompanied them in their trek through the desert. It was to be a constant reminder of the holy presence of their God. The ark was spoken of in the accounts of that journey almost as though it were endowed with personal features (Nm 10:33-36). Although the wrapping and carrying of the sacred objects were carefully detailed (Nm 4), God’s relationship with the ark was so close that the ark seemed to be “alive.”<\/p>\n<p>The ark clearly played a benevolent role during the desert journey. A group of Israelites rebelled and tried to invade Canaan on their own, although neither the ark nor Moses went with them (Nm 14:44). The result was defeat at the hands of their enemies (Nm 14:45). The ark played an important role in the crossing of the Jordan (Jos 3:13-17; 4:9-10), the conquest of Jericho (Jos 6:6-11), and the life of the Israelites in their new land (Jos 8:33; Jgs 20:27). There is no hint of superstitious or magical use of the ark; it was not a fetish, talisman, or charm. Yet it had solemn significance as the container of God’s “testimony” and as the pledge of his presence.<\/p>\n<p>A sharp contrast to the role of the ark in Joshua’s day is found in later times. In the days of Eli and his sons, that is, at the end of the period of the judges, religious life in Israel was at a low ebb. The ark was still venerated but looked upon as a fetish to ensure success or victory automatically. When losing a battle with the Philistines, the Israelites rushed the sacred chest to the battlefield, thereby hoping to gain a victory (1 Sm 4:1-10). But the Lord did not tolerate such flagrant misuse of the ark. He allowed it to be captured by the uncircumcised Philistines (1 Sm 4:11) and inflicted defeat on Israel and death on the house of the high priest Eli (1 Sm 4:13-22).<\/p>\n<p>At the same time, God vindicated the honor of the ark when it was offered to Dagon, the god of the Philistines. The account of the efforts of the pagan Philistines to get rid of the ark is humorous (1 Sm 5–6). The biblical writer dramatically illustrated that the holy ark could neither be treated superstitiously by God’s people nor mocked by his enemies.<\/p>\n<p>Samuel, a great reformer and prophet, made no attempt to restore the ark to a place of prominence after it was returned to Israel. He allowed it to remain in Kiriath-jearim (1 Sm 6:21; 7:2). Samuel first had to bring Israel back to obedience to God’s covenant before the ark of the covenant could be of any use. David, described as a king after God’s own heart and chosen to replace the disobedient Saul, exerted efforts to bring the ark back to a prominent place (2 Sm 6:1-17). It may have been to David’s political advantage to add prestige to his newly established capital, Jerusalem, formerly the Canaanite stronghold of Jebus. But Psalm 132 describes David’s concern for the honor of God and for the ark. In a moment of great religious joy and enthusiasm he addressed God directly: “Arise, O <span>Lord<\/span>, and go to thy resting place, thou and the ark of thy might” (v 8, <span>rsv<\/span>). To restless David, the ark had also been “restless” as long as Israel had not yet obtained its “rest,” that is, as long as Canaan had not been completely conquered. Some measure of peace had already come during Joshua’s time (Jos 21:43-45), but much remained to be done. By conquering Jebus, David virtually completed the conquest of the Promised Land. Finally the land had rest and the Lord could then “dwell” in his temple, the suitable resting place for the ark. Nevertheless, David’s desire to build a temple for the ark was not granted (2 Sm 7:1-17). He was told that his son Solomon would build a home for the ark and for the Lord. Solomon erected a magnificent temple with a place for the ark in the most holy part, behind the curtains (1 Kgs 8:1-11).<\/p>","content_en":"<h3>ARK OF THE COVENANT<\/h3>\n<p>Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and out with gold. It was fitted with two pairs of rings through which poles were slid to make it portable. The ark would also serve as container for the two tablets of the covenant that would be given to Moses (Ex 25:16). Since the tablets were also called the “testimony,” the ark was sometimes called the “ark of the testimony.” Also in the ark were placed a pot of manna, the miraculous food provided by God (Ex 16:33), and Aaron’s rod that had budded (Nm 17:10; Heb 9:4).<\/p>\n<p>The lid of the ark was called the “mercy seat” or “place of mercy” (Ex 25:17). It was a slab of gold fitting over the top of the ark and having an importance of its own. Once a year the high priest was to make atonement for the people of Israel by sprinkling the mercy seat with the blood of bulls and goats (Lv 16:2-16). In fact, the English expression “mercy seat” is related to the Hebrew word for “atone.” The lid was called a “seat” because the Lord was considered as enthroned between two cherubim (winged creatures) positioned opposite each other (Ps 99:1). The Lord spoke to Moses from between the cherubim (Nm 7:89).<\/p>\n<p>The ark was sometimes referred to simply as the ark (Ex 37:1; Nm 3:31), at other times as the “ark of the covenant” (Nm 4:5; Jos 4:16). The Israelites were thus reminded that the ark’s holiness was not magical but derived from the holy law of God contained inside it. That name also confronted the Israelites with their need to follow the commands God had given in his “covenant.”<\/p>\n<p>Those commands were given by the God of the covenant (or promise) who had rescued Israel from slavery in Egypt and who had promised to be the ever-present God of his people (Ex 6:6-7). Hence the ark was most widely known as the “ark of the covenant.” Sometimes that name was expanded to “the Ark of the <span>Lord<\/span>’s covenant” (1 Chr 28:18, <span>nlt<\/span>).<\/p>\n<p>At times the ark was called “the Ark of God.” It was a visible sign that the invisible God was dwelling in Israel’s midst. It had a devastating and often deadly “holiness.” The people of Beth-shemesh were severely punished after they had treated the ark without proper reverence (1 Sm 6:19). A man named Uzzah was killed by the Lord when he touched it with his hand to keep it from tumbling to the ground from a cart (2 Sm 6:6-9). The ark was dangerous to touch because it was the very symbol of God’s presence. For this reason God commanded that the ark be placed in the Holy of Holies, separated from the rest of the tabernacle (and later the temple) by a heavy veil (Ex 26:31-33; Heb 9:3-5); no sinful man could look upon the glory of God above the ark and live (Lv 16:2).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>When the Israelites journeyed from Mt Sinai to Canaan, the ark accompanied them in their trek through the desert. It was to be a constant reminder of the holy presence of their God. The ark was spoken of in the accounts of that journey almost as though it were endowed with personal features (Nm 10:33-36). Although the wrapping and carrying of the sacred objects were carefully detailed (Nm 4), God’s relationship with the ark was so close that the ark seemed to be “alive.”<\/p>\n<p>The ark clearly played a benevolent role during the desert journey. A group of Israelites rebelled and tried to invade Canaan on their own, although neither the ark nor Moses went with them (Nm 14:44). The result was defeat at the hands of their enemies (Nm 14:45). The ark played an important role in the crossing of the Jordan (Jos 3:13-17; 4:9-10), the conquest of Jericho (Jos 6:6-11), and the life of the Israelites in their new land (Jos 8:33; Jgs 20:27). There is no hint of superstitious or magical use of the ark; it was not a fetish, talisman, or charm. Yet it had solemn significance as the container of God’s “testimony” and as the pledge of his presence.<\/p>\n<p>A sharp contrast to the role of the ark in Joshua’s day is found in later times. In the days of Eli and his sons, that is, at the end of the period of the judges, religious life in Israel was at a low ebb. The ark was still venerated but looked upon as a fetish to ensure success or victory automatically. When losing a battle with the Philistines, the Israelites rushed the sacred chest to the battlefield, thereby hoping to gain a victory (1 Sm 4:1-10). But the Lord did not tolerate such flagrant misuse of the ark. He allowed it to be captured by the uncircumcised Philistines (1 Sm 4:11) and inflicted defeat on Israel and death on the house of the high priest Eli (1 Sm 4:13-22).<\/p>\n<p>At the same time, God vindicated the honor of the ark when it was offered to Dagon, the god of the Philistines. The account of the efforts of the pagan Philistines to get rid of the ark is humorous (1 Sm 5–6). The biblical writer dramatically illustrated that the holy ark could neither be treated superstitiously by God’s people nor mocked by his enemies.<\/p>\n<p>Samuel, a great reformer and prophet, made no attempt to restore the ark to a place of prominence after it was returned to Israel. He allowed it to remain in Kiriath-jearim (1 Sm 6:21; 7:2). Samuel first had to bring Israel back to obedience to God’s covenant before the ark of the covenant could be of any use. David, described as a king after God’s own heart and chosen to replace the disobedient Saul, exerted efforts to bring the ark back to a prominent place (2 Sm 6:1-17). It may have been to David’s political advantage to add prestige to his newly established capital, Jerusalem, formerly the Canaanite stronghold of Jebus. But Psalm 132 describes David’s concern for the honor of God and for the ark. In a moment of great religious joy and enthusiasm he addressed God directly: “Arise, O <span>Lord<\/span>, and go to thy resting place, thou and the ark of thy might” (v 8, <span>rsv<\/span>). To restless David, the ark had also been “restless” as long as Israel had not yet obtained its “rest,” that is, as long as Canaan had not been completely conquered. Some measure of peace had already come during Joshua’s time (Jos 21:43-45), but much remained to be done. By conquering Jebus, David virtually completed the conquest of the Promised Land. Finally the land had rest and the Lord could then “dwell” in his temple, the suitable resting place for the ark. Nevertheless, David’s desire to build a temple for the ark was not granted (2 Sm 7:1-17). He was told that his son Solomon would build a home for the ark and for the Lord. Solomon erected a magnificent temple with a place for the ark in the most holy part, behind the curtains (1 Kgs 8:1-11).<\/p>","summary_ro":"ARK OF THE COVENANT Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and o...","summary_en":"ARK OF THE COVENANT Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and o...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17469,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20861,"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}],"45":[{"id":45595,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:45","title_en":"Study Note: Iosua 21:45","content_ro":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","content_en":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","summary_ro":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","summary_en":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73221,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:45","title_en":"Study Note: Iosua 21:45","content_ro":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","content_en":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","summary_ro":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","summary_en":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100847,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:45","title_en":"Study Note: Iosua 21:45","content_ro":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","content_en":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","summary_ro":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","summary_en":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128473,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iosua 21:45","title_en":"Study Note: Iosua 21:45","content_ro":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","content_en":"<p><strong>21:45<\/strong> God had made Israel many <em>good promises<\/em>, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.<\/p>","summary_ro":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","summary_en":"21:45 God had made Israel many good promises, and not one had failed. He kept his promise to give Israel possession of the land and to save them from their surrounding enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61642,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89268,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116894,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144520,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.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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