Judecătorii 10
1 După Abimelec, s-a sculat Tola, fiul lui Pua, fiul lui Dodo, bărbat din Isahar, ca să izbăvească pe Israel; el locuia la Şamir, în muntele lui Efraim.
2 Tola a fost judecător în Israel douăzeci şi trei de ani; apoi a murit, şi a fost îngropat la Şamir.
3 După el, s-a sculat Iair, Galaaditul, care a fost judecător în Israel douăzeci şi doi de ani.
4 El avea treizeci de fii, cari călăreau pe treizeci de mânji de măgari, şi stăpâneau treizeci de cetăţi, numite şi azi cetăţile lui Iair, şi aşezate în ţara Galaadului.
5 Şi Iair a murit, şi a fost îngropat la Camon.
6 Copiii lui Israel au făcut iarăş ce nu plăcea Domnului; au slujit Baalilor şi Astarteelor, dumnezeilor Siriei, dumnezeilor Sidonului, dumnezeilor Moabului, dumnezeilor fiilor lui Amon, şi dumnezeilor Filistenilor, şi au părăsit pe Domnul, şi nu I-au mai slujit.
7 Domnul S-a aprins de mânie împotriva lui Israel, şi i-a vândut în mânile Filistenilor şi în mânile fiilor lui Amon.
8 Ei au apăsat şi au asuprit pe copiii lui Israel în vremea aceea optsprezece ani, şi anume: pe toţi copiii lui Israel cari erau de cealaltă parte a Iordanului în ţara Amoriţilor în Galaad.
9 Fiii lui Amon au trecut Iordanul ca să se bată şi împotriva lui Iuda, împotriva lui Beniamin şi împotriva casei lui Efraim. Şi Israel era într-o mare strâmtorare.
10 Copiii lui Israel au strigat către Domnul, şi au zis: ,,Am păcătuit împotriva Ta, căci am părăsit pe Dumnezeul nostru şi am slujit Baalilor.``
11 Domnul a zis copiilor lui Israel: ,,Nu v-am izbăvit Eu de Egipteni, de Amoriţi, de fiii lui Amon, şi de Filisteni?
12 Şi când v-au apăsat Sidoniţii, Amalec şi Maon, şi aţi strigat către Mine, nu v-am izbăvit Eu din mânile lor?
13 Dar voi M-aţi părăsit, şi aţi slujit altor dumnezei. De aceea nu vă voi mai izbăvi.
14 Duceţi-vă şi chemaţi pe dumnezeii pe cari i-aţi ales; ei să vă izbăvească în vremea strâmtorării voastre!``
15 Copiii lui Israel au zis Domnului: ,,Am păcătuit, fă-ne ce-Ţi va plăcea. Numai izbăveşte-ne astăzi!``
16 Şi au scos dumnezeii străini din mijlocul lor, şi au slujit Domnului. El S-a îndurat de suferinţele lui Israel.
17 Fiii lui Amon s-au strâns şi au tăbărât în Galaad, şi copiii lui Israel s-au strâns şi au tăbărât la Miţpa.
18 Poporul, şi căpeteniile Galaadului şi-au zis unul altuia: ,,Cine este omul care va începe lupta împotriva fiilor lui Amon? El va fi căpetenia tuturor locuitorilor Galaadului.``
{"verseMap":{"1":[{"id":41063,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moab and Ammon","title_en":"Moab and Ammon","content_ro":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68689,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moab and Ammon","title_en":"Moab and Ammon","content_ro":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96315,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moab and Ammon","title_en":"Moab and Ammon","content_ro":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123941,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moab and Ammon","title_en":"Moab and Ammon","content_ro":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dodo","title_en":"Dodo","content_ro":"<h3>DODO<\/h3>\n<li>1. Grandfather of Tola, a minor judge who judged Israel from his native city, Shamir (Jgs 10:1).<\/li>\n<li>2. Father of Eleazar, one of David’s mighty men known as “the Thirty” (2 Sm 23:9; 1 Chr 11:12). Dodo is perhaps identifiable with Dodai the Ahohite in 1 Chronicles 27:4. <em>See<\/em> Dodai.<\/li>\n<li>3. Father of Elhanan, one of David’s mighty men known as “the Thirty” (2 Sm 23:24; 1 Chr 11:26). Dodo lived at Bethlehem.<\/li>","content_en":"<h3>DODO<\/h3>\n<li>1. Grandfather of Tola, a minor judge who judged Israel from his native city, Shamir (Jgs 10:1).<\/li>\n<li>2. Father of Eleazar, one of David’s mighty men known as “the Thirty” (2 Sm 23:9; 1 Chr 11:12). Dodo is perhaps identifiable with Dodai the Ahohite in 1 Chronicles 27:4. <em>See<\/em> Dodai.<\/li>\n<li>3. Father of Elhanan, one of David’s mighty men known as “the Thirty” (2 Sm 23:24; 1 Chr 11:26). Dodo lived at Bethlehem.<\/li>","summary_ro":"DODO 1. Grandfather of Tola, a minor judge who judged Israel from his native city, Shamir (Jgs 10:1). 2. Father of Eleazar, one of David’s mighty men known as “the Thirty” (2 Sm 23:9; 1 Chr 11:12). Dodo is perhaps identifiable with Dodai the Ahohite in 1 Chronicles 27:4. See Dodai. 3. Father of Elhanan, one of David’s mighty men known as “the Thirty” (2 Sm 23:24; 1 Chr 11:26). Dodo lived at Bethlehem.","summary_en":"DODO 1. Grandfather of Tola, a minor judge who judged Israel from his native city, Shamir (Jgs 10:1). 2. Father of Eleazar, one of David’s mighty men known as “the Thirty” (2 Sm 23:9; 1 Chr 11:12). Dodo is perhaps identifiable with Dodai the Ahohite in 1 Chronicles 27:4. See Dodai. 3. Father of Elhanan, one of David’s mighty men known as “the Thirty” (2 Sm 23:24; 1 Chr 11:26). Dodo lived at Bethlehem.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13860,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gilead (Place)","title_en":"Gilead (Place)","content_ro":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","content_en":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","summary_ro":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","summary_en":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21327,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Judges","title_en":"Book of Judges","content_ro":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","content_en":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","summary_ro":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","summary_en":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26123,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mizpah","title_en":"Mizpah","content_ro":"<h3>MIZPAH<\/h3>\n<p>Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha.<\/p>\n<p>1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories.<\/p>\n<li>2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites.<\/li>\n<li>3. Town in Judah near Lachish referred to in Joshua 15:38.<\/li>\n<li>4. Place in the tribal area of Benjamin (Jos 18:26). It was here that the Israelites gathered to war against the tribe of Benjamin (Jgs 20:1; 21:1) after the men of Gibeah had abused and killed the concubine of a visiting Levite. It was here that Samuel called all Israel together to pray for victory over the Philistines (1 Sm 7:5-8). Later, Samuel called for an assembly at Mizpah to publicly designate Saul as king and to instruct the people and king in the ways of the kingdom (10:17-25). In the time of Asa, Mizpah was a fortified town on the border between Israel and Judah (1 Kgs 15:22). After the fall of Jerusalem in 586 <span>BC<\/span> to the Babylonians, Mizpah became the residence of Gedaliah the governor (2 Kgs 25:23-24; Jer 40:10), who was murdered there by Ishmael of the “royal seed” (Jer 41:3). Two days later Ishmael murdered a company of pilgrims who were going to Jerusalem to bring their offerings at the ruined temple, and he cast their bodies into a cistern that had been constructed centuries earlier by Asa.<\/li>\n<p>In the intertestamental period Mizpah continued to be an important religious center. Judas Maccabeus called the people together at Mizpah “because Israel formerly had a place of prayer in Mizpah” (1 Macc 3:46).<\/p>\n<li>5. Home of Jephthah, from which he led the Israelites in battle against the Ammonites, and to which he returned to carry out his vow (Jgs 10–11). This is possibly the same place as the Ramath-mizpeh of Joshua 13:26 and is thought by many to be identified with Khirbat Jal’ad just south of the Jabbok.<\/li>\n<li>6. Town in Moab to which David fled from Saul (1 Sm 22:3).<\/li>","content_en":"<h3>MIZPAH<\/h3>\n<p>Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha.<\/p>\n<p>1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories.<\/p>\n<li>2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites.<\/li>\n<li>3. Town in Judah near Lachish referred to in Joshua 15:38.<\/li>\n<li>4. Place in the tribal area of Benjamin (Jos 18:26). It was here that the Israelites gathered to war against the tribe of Benjamin (Jgs 20:1; 21:1) after the men of Gibeah had abused and killed the concubine of a visiting Levite. It was here that Samuel called all Israel together to pray for victory over the Philistines (1 Sm 7:5-8). Later, Samuel called for an assembly at Mizpah to publicly designate Saul as king and to instruct the people and king in the ways of the kingdom (10:17-25). In the time of Asa, Mizpah was a fortified town on the border between Israel and Judah (1 Kgs 15:22). After the fall of Jerusalem in 586 <span>BC<\/span> to the Babylonians, Mizpah became the residence of Gedaliah the governor (2 Kgs 25:23-24; Jer 40:10), who was murdered there by Ishmael of the “royal seed” (Jer 41:3). Two days later Ishmael murdered a company of pilgrims who were going to Jerusalem to bring their offerings at the ruined temple, and he cast their bodies into a cistern that had been constructed centuries earlier by Asa.<\/li>\n<p>In the intertestamental period Mizpah continued to be an important religious center. Judas Maccabeus called the people together at Mizpah “because Israel formerly had a place of prayer in Mizpah” (1 Macc 3:46).<\/p>\n<li>5. Home of Jephthah, from which he led the Israelites in battle against the Ammonites, and to which he returned to carry out his vow (Jgs 10–11). This is possibly the same place as the Ramath-mizpeh of Joshua 13:26 and is thought by many to be identified with Khirbat Jal’ad just south of the Jabbok.<\/li>\n<li>6. Town in Moab to which David fled from Saul (1 Sm 22:3).<\/li>","summary_ro":"MIZPAH Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha. 1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories. 2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites. 3. Town in Judah near Lachish referred to in Joshua 15:38. ...","summary_en":"MIZPAH Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha. 1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories. 2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites. 3. Town in Judah near Lachish referred to in Joshua 15:38. ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32167,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Puah","title_en":"Puah","content_ro":"<h3>PUAH<\/h3>\n<li>1. One of two Hebrew midwives ordered by Pharaoh to kill Hebrew males at birth. However, she feared God and did not carry out the order (Ex 1:15).<\/li>\n<li>2. Father of Tola, a judge of Israel (Jgs 10:1).<\/li>\n<li>3. Alternate form of Puvah, Issachar’s son, in 1 Chronicles 7:1. <em>See<\/em> Puvah.<\/li>","content_en":"<h3>PUAH<\/h3>\n<li>1. One of two Hebrew midwives ordered by Pharaoh to kill Hebrew males at birth. However, she feared God and did not carry out the order (Ex 1:15).<\/li>\n<li>2. Father of Tola, a judge of Israel (Jgs 10:1).<\/li>\n<li>3. Alternate form of Puvah, Issachar’s son, in 1 Chronicles 7:1. <em>See<\/em> Puvah.<\/li>","summary_ro":"PUAH 1. One of two Hebrew midwives ordered by Pharaoh to kill Hebrew males at birth. However, she feared God and did not carry out the order (Ex 1:15). 2. Father of Tola, a judge of Israel (Jgs 10:1). 3. Alternate form of Puvah, Issachar’s son, in 1 Chronicles 7:1. See Puvah.","summary_en":"PUAH 1. One of two Hebrew midwives ordered by Pharaoh to kill Hebrew males at birth. However, she feared God and did not carry out the order (Ex 1:15). 2. Father of Tola, a judge of Israel (Jgs 10:1). 3. Alternate form of Puvah, Issachar’s son, in 1 Chronicles 7:1. See Puvah.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34615,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shamir (Place)","title_en":"Shamir (Place)","content_ro":"<h3>SHAMIR (P<span>lace<\/span>)<\/h3>\n<li>1. One of the 11 towns in the hill country allotted to Judah. First in the list of towns, Shamir is followed by Jattir (Jos 15:48). Its location is perhaps at el-Bireh, about 12 miles (19.3 kilometers) southwest of Hebron.<\/li>\n<li>2. Town where Tola the judge lived and was later buried. Shamir was in the land of Ephraim (Jgs 10:1-2).<\/li>","content_en":"<h3>SHAMIR (P<span>lace<\/span>)<\/h3>\n<li>1. One of the 11 towns in the hill country allotted to Judah. First in the list of towns, Shamir is followed by Jattir (Jos 15:48). Its location is perhaps at el-Bireh, about 12 miles (19.3 kilometers) southwest of Hebron.<\/li>\n<li>2. Town where Tola the judge lived and was later buried. Shamir was in the land of Ephraim (Jgs 10:1-2).<\/li>","summary_ro":"SHAMIR (Place) 1. One of the 11 towns in the hill country allotted to Judah. First in the list of towns, Shamir is followed by Jattir (Jos 15:48). Its location is perhaps at el-Bireh, about 12 miles (19.3 kilometers) southwest of Hebron. 2. Town where Tola the judge lived and was later buried. Shamir was in the land of Ephraim (Jgs 10:1-2).","summary_en":"SHAMIR (Place) 1. One of the 11 towns in the hill country allotted to Judah. First in the list of towns, Shamir is followed by Jattir (Jos 15:48). Its location is perhaps at el-Bireh, about 12 miles (19.3 kilometers) southwest of Hebron. 2. Town where Tola the judge lived and was later buried. Shamir was in the land of Ephraim (Jgs 10:1-2).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37527,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tola","title_en":"Tola","content_ro":"<h3>TOLA<\/h3>\n<li>1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warriors of his family numbered 22,600 men (1 Chr 7:1-2).<\/li>\n<li>2. One of the judges of Israel, the son of Puah and the grandson of Dodo (Jgs 10:1), of Issachar’s tribe. Shamir, his home and burial place, was in the hill country of Ephraim. There he judged Israel for 23 years.<\/li>\n<p>Although he “delivered” Israel after the debacle of Abimelech’s abortive attempt to establish a monarchy at Shechem, his accomplishment is covered in just two verses (Jgs 10:1-2). Like other “minor judges,” mentioned only briefly (e.g., 12:8-15), he actually functioned in the judicial role—some more prominent “judges” (e.g., Gideon and Jephthah) were first, and perhaps solely, military heroes.<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","content_en":"<h3>TOLA<\/h3>\n<li>1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warriors of his family numbered 22,600 men (1 Chr 7:1-2).<\/li>\n<li>2. One of the judges of Israel, the son of Puah and the grandson of Dodo (Jgs 10:1), of Issachar’s tribe. Shamir, his home and burial place, was in the hill country of Ephraim. There he judged Israel for 23 years.<\/li>\n<p>Although he “delivered” Israel after the debacle of Abimelech’s abortive attempt to establish a monarchy at Shechem, his accomplishment is covered in just two verses (Jgs 10:1-2). Like other “minor judges,” mentioned only briefly (e.g., 12:8-15), he actually functioned in the judicial role—some more prominent “judges” (e.g., Gideon and Jephthah) were first, and perhaps solely, military heroes.<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","summary_ro":"TOLA 1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warr...","summary_en":"TOLA 1. One of the four sons of Issachar named among the 66 descendants of Jacob who accompanied him in the migration to Egypt to join Joseph (Gn 46:13); and the ancestor of the first of four families of the tribe of Issachar, as identified in the census of Israel undertaken by Moses and Eleazar (Nm 26:23). Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel (1 Chr 7:2). The Israelite clan of the Tolaites took its name from him (Nm 26:23), and during the time of David the warr...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39630,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"Cycle of Oppression and Deliverance in the Book of Judges","title_en":"Cycle of Oppression and Deliverance in the Book of Judges","content_ro":"<h3>Cycle of Oppression and Deliverance in the Book of Judges<\/h3>\n<table>\n <tr>\n <td>\n<p><span>Judges\/Oppression<\/span><\/p><\/td>\n <td>\n<p><span>Years<\/span><\/p><\/td>\n <td>\n<p><span>Dates (<\/span><span>BC<\/span><span>)<\/span><\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Mesopotamian oppression by Cushan-rishathaim (Judg 3:8)<\/em><\/p><\/td>\n <td>\n<p><em>8<\/em><\/p><\/td>\n <td>\n<p><em>1382–1374<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Othniel (Judg 3:11)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1374–1334<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Moabite oppression by Eglon (Judg 3:14)<\/em><\/p><\/td>\n <td>\n<p><em>18<\/em><\/p><\/td>\n <td>\n<p><em>1334–1316<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Ehud (Judg 3:30), including Shamgar<\/p><\/td>\n <td>\n<p>80<\/p><\/td>\n <td>\n<p>1316–1236<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Canaanite oppression by Jabin (Judg 4:3)<\/em><\/p><\/td>\n <td>\n<p><em>20<\/em><\/p><\/td>\n <td>\n<p><em>1236–1216<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Deborah and Barak (Judg 5:31)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1216–1176<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Midianite oppression (Judg 6:6)<\/em><\/p><\/td>\n <td>\n<p><em>7<\/em><\/p><\/td>\n <td>\n<p><em>1176–1169<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Gideon, judge (Judg 8:28)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1169–1129<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Abimelech’s misrule (Judg 9:22 ff.)<\/em><\/p><\/td>\n <td>\n<p><em>3<\/em><\/p><\/td>\n <td>\n<p><em>1129–1126<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Tola’s deliverance (Judg 10:1-2)<\/p><\/td>\n <td>\n<p>23<\/p><\/td>\n <td>\n<p>1126–1103<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Philistine oppression (Judg 10:7; 13:1), including Ammonites, etc., in the east<\/em><\/p><\/td>\n <td>\n<p><em>40<\/em><\/p><\/td>\n <td>\n<p><em>1103–1063<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Samuel’s judgeship (1 Sm 7:2), including his sons at the end (8:1)<\/p><\/td>\n <td>\n<p>20<\/p><\/td>\n <td>\n<p>1063–1043<\/p><\/td><\/tr><\/table>","content_en":"<h3>Cycle of Oppression and Deliverance in the Book of Judges<\/h3>\n<table>\n <tr>\n <td>\n<p><span>Judges\/Oppression<\/span><\/p><\/td>\n <td>\n<p><span>Years<\/span><\/p><\/td>\n <td>\n<p><span>Dates (<\/span><span>BC<\/span><span>)<\/span><\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Mesopotamian oppression by Cushan-rishathaim (Judg 3:8)<\/em><\/p><\/td>\n <td>\n<p><em>8<\/em><\/p><\/td>\n <td>\n<p><em>1382–1374<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Othniel (Judg 3:11)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1374–1334<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Moabite oppression by Eglon (Judg 3:14)<\/em><\/p><\/td>\n <td>\n<p><em>18<\/em><\/p><\/td>\n <td>\n<p><em>1334–1316<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Ehud (Judg 3:30), including Shamgar<\/p><\/td>\n <td>\n<p>80<\/p><\/td>\n <td>\n<p>1316–1236<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Canaanite oppression by Jabin (Judg 4:3)<\/em><\/p><\/td>\n <td>\n<p><em>20<\/em><\/p><\/td>\n <td>\n<p><em>1236–1216<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Deborah and Barak (Judg 5:31)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1216–1176<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Midianite oppression (Judg 6:6)<\/em><\/p><\/td>\n <td>\n<p><em>7<\/em><\/p><\/td>\n <td>\n<p><em>1176–1169<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Gideon, judge (Judg 8:28)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1169–1129<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Abimelech’s misrule (Judg 9:22 ff.)<\/em><\/p><\/td>\n <td>\n<p><em>3<\/em><\/p><\/td>\n <td>\n<p><em>1129–1126<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Tola’s deliverance (Judg 10:1-2)<\/p><\/td>\n <td>\n<p>23<\/p><\/td>\n <td>\n<p>1126–1103<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Philistine oppression (Judg 10:7; 13:1), including Ammonites, etc., in the east<\/em><\/p><\/td>\n <td>\n<p><em>40<\/em><\/p><\/td>\n <td>\n<p><em>1103–1063<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Samuel’s judgeship (1 Sm 7:2), including his sons at the end (8:1)<\/p><\/td>\n <td>\n<p>20<\/p><\/td>\n <td>\n<p>1063–1043<\/p><\/td><\/tr><\/table>","summary_ro":"Cycle of Oppression and Deliverance in the Book of Judges Judges\/Oppression Years Dates (BC) Mesopotamian oppression by Cushan-rishathaim (Judg 3:8) 8 1382–1374 Othniel (Judg 3:11) 40 1374–1334 Moabite oppression by Eglon (Judg 3:14) 18 1334–1316 Ehud (Judg 3:30), including Shamgar 80 1316–1236 Canaanite oppression by Jabin (Judg 4:3) 20 1236–1216 Deborah and Barak (Judg 5:31) 40 1216–1176 Midianite oppression (Judg 6:6) 7 1176–1169 Gideon, judge (Judg 8:28) 40 1169–1129 Abimelech’s misrule (...","summary_en":"Cycle of Oppression and Deliverance in the Book of Judges Judges\/Oppression Years Dates (BC) Mesopotamian oppression by Cushan-rishathaim (Judg 3:8) 8 1382–1374 Othniel (Judg 3:11) 40 1374–1334 Moabite oppression by Eglon (Judg 3:14) 18 1334–1316 Ehud (Judg 3:30), including Shamgar 80 1316–1236 Canaanite oppression by Jabin (Judg 4:3) 20 1236–1216 Deborah and Barak (Judg 5:31) 40 1216–1176 Midianite oppression (Judg 6:6) 7 1176–1169 Gideon, judge (Judg 8:28) 40 1169–1129 Abimelech’s misrule (...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45825,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","content_en":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","summary_ro":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","summary_en":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45826,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","summary_ro":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","summary_en":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73451,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","content_en":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","summary_ro":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","summary_en":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73452,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","summary_ro":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","summary_en":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101077,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","content_en":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","summary_ro":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","summary_en":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","summary_ro":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","summary_en":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128703,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","content_en":"<p><strong>10:1-5<\/strong> Each of the five minor judges (see also 12:8-15) <em>judged Israel<\/em> for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26:23), Elon as a descendant of Zebulun (Gen 46:14; Num 26:26), and Jair at various points (see Num 32:41; Deut 3:14; Josh 13:30; 1 Kgs 4:13). The lack of specific military exploits and the common reference to “judging” suggests that they had some kind of administrative or judicial function.<\/p>","summary_ro":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","summary_en":"10:1-5 Each of the five minor judges (see also 12:8-15) judged Israel for a specific number of years; in this period of decline after Gideon, the formula “there was peace in the land” (3:11, 30; 5:31; 8:28) never recurs. The details given for these enigmatic figures include their places of origin and burial, and perhaps a brief genealogy or something notable about their families. Four of the five names appear in other genealogical records: Tola and Puah as clans of Issachar (Gen 46:13; Num 26...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128704,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:1","title_en":"Study Note: Judecătorii 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Tola<\/em> was the first of five minor judges; little is known about him. Of the five, only Tola was said <em>to rescue Israel<\/em>. He came <em>after Abimelech died<\/em>, when Israel was in need of rescue, though not from a foreign enemy.<\/p>","summary_ro":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","summary_en":"10:1 Tola was the first of five minor judges; little is known about him. Of the five, only Tola was said to rescue Israel. He came after Abimelech died, when Israel was in need of rescue, though not from a foreign enemy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":18344,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jair","title_en":"Jair","content_ro":"<h3>JAIR<\/h3>\n<li>1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23).<\/li>\n<p><em>See also<\/em> Havoth-jair, Havvoth-jair.<\/p>\n<li>2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5).<\/li>\n<li>3. Father of Elhanan, who killed Lahmi, Goliath’s brother (1 Chr 20:5). In 2 Samuel 21:19 he is called Jaare-oregim.<\/li>\n<li>4. Father of Mordecai (Est 2:5). Because of the time lapse from the capture of Jeconiah, king of Judah (597 <span>BC<\/span>), to the beginning of the reign of Xerxes, king of Persia (486 <span>BC<\/span>), Jair was either the one taken captive with Jeconiah or his father, Shimei, was, in which case Jair would have been born during the Captivity.<\/li>","content_en":"<h3>JAIR<\/h3>\n<li>1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23).<\/li>\n<p><em>See also<\/em> Havoth-jair, Havvoth-jair.<\/p>\n<li>2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5).<\/li>\n<li>3. Father of Elhanan, who killed Lahmi, Goliath’s brother (1 Chr 20:5). In 2 Samuel 21:19 he is called Jaare-oregim.<\/li>\n<li>4. Father of Mordecai (Est 2:5). Because of the time lapse from the capture of Jeconiah, king of Judah (597 <span>BC<\/span>), to the beginning of the reign of Xerxes, king of Persia (486 <span>BC<\/span>), Jair was either the one taken captive with Jeconiah or his father, Shimei, was, in which case Jair would have been born during the Captivity.<\/li>","summary_ro":"JAIR 1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23). See also Havoth-jair, Havvoth-jair. 2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5). 3. Father of Elhanan, who killed Lahmi, Goliath’s...","summary_en":"JAIR 1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23). See also Havoth-jair, Havvoth-jair. 2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5). 3. Father of Elhanan, who killed Lahmi, Goliath’s...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21328,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Judges","title_en":"Book of Judges","content_ro":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","content_en":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","summary_ro":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","summary_en":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24246,"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":45827,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:3","title_en":"Study Note: Judecătorii 10:3","content_ro":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","content_en":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","summary_ro":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","summary_en":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73453,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:3","title_en":"Study Note: Judecătorii 10:3","content_ro":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","content_en":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","summary_ro":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","summary_en":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101079,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:3","title_en":"Study Note: Judecătorii 10:3","content_ro":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","content_en":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","summary_ro":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","summary_en":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128705,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:3","title_en":"Study Note: Judecătorii 10:3","content_ro":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","content_en":"<p><strong>10:3-4<\/strong> <em>Jair<\/em> was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The <em>Towns of Jair<\/em> that Jair and his sons controlled had been conquered by the earlier Jair.<\/p>","summary_ro":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","summary_en":"10:3-4 Jair was apparently a descendant of an earlier Jair of the tribe of Manasseh (see Num 32:41; Deut 3:14; cp. 1 Kgs 4:13). The Towns of Jair that Jair and his sons controlled had been conquered by the earlier Jair.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":15498,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Havoth-Jair*, Havvoth-Jair*","title_en":"Havoth-Jair*, Havvoth-Jair*","content_ro":"<h3>HAVOTH-JAIR*, HAVVOTH-JAIR*<\/h3>\n<p>Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (<span>nlt<\/span> mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The <span>kjv<\/span> rendering as “Bashan-havoth-jair” (Dt 3:14) makes the location as specific as in the Hebrew. In Judges 10:4, a judge named Jair had 30 sons who controlled 30 cities named Havvoth-jair. But he is obviously different from the Jair of Numbers 32:41. If his sons controlled only 30 settlements, he himself probably governed the remaining 30. In 1 Chronicles 2:21-24, which reflects a relationship between Judah and Manasseh, Jair was said to have 23 cities in Gilead when Geshur and Aram captured 60 towns from the tent settlements of Jair and Kenath and its dependencies. While the variant numbers present difficulties, the narrative itself may be the Chronicler’s way of indicating Judah’s sense of sovereignty over Gilead.<\/p>","content_en":"<h3>HAVOTH-JAIR*, HAVVOTH-JAIR*<\/h3>\n<p>Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (<span>nlt<\/span> mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The <span>kjv<\/span> rendering as “Bashan-havoth-jair” (Dt 3:14) makes the location as specific as in the Hebrew. In Judges 10:4, a judge named Jair had 30 sons who controlled 30 cities named Havvoth-jair. But he is obviously different from the Jair of Numbers 32:41. If his sons controlled only 30 settlements, he himself probably governed the remaining 30. In 1 Chronicles 2:21-24, which reflects a relationship between Judah and Manasseh, Jair was said to have 23 cities in Gilead when Geshur and Aram captured 60 towns from the tent settlements of Jair and Kenath and its dependencies. While the variant numbers present difficulties, the narrative itself may be the Chronicler’s way of indicating Judah’s sense of sovereignty over Gilead.<\/p>","summary_ro":"HAVOTH-JAIR*, HAVVOTH-JAIR* Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (nlt mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The kjv rendering as “Bashan-havoth-jair” (Dt 3:14) makes the...","summary_en":"HAVOTH-JAIR*, HAVVOTH-JAIR* Series of settlements on the edge of Bashan across the Jordan captured by Jair, according to Numbers 32:41 (nlt mg). Because of their location, they fell into the allotment of the half-tribe of Manasseh. The number of these villages is given in Joshua 13:29-30 as 60, and they are probably included in the cities and towns of 1 Chronicles 2:22-23, although only 23 cities are specified as belonging to Jair. The kjv rendering as “Bashan-havoth-jair” (Dt 3:14) makes the...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":6019,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Camon*","title_en":"Camon*","content_ro":"<h3>CAMON*<\/h3>\n<p>KJV form of Kamon, the burial place of the Israelite judge Jair, in Judges 10:5. <em>See<\/em> Kamon.<\/p>","content_en":"<h3>CAMON*<\/h3>\n<p>KJV form of Kamon, the burial place of the Israelite judge Jair, in Judges 10:5. <em>See<\/em> Kamon.<\/p>","summary_ro":"CAMON* KJV form of Kamon, the burial place of the Israelite judge Jair, in Judges 10:5. See Kamon.","summary_en":"CAMON* KJV form of Kamon, the burial place of the Israelite judge Jair, in Judges 10:5. See Kamon.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21508,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kamon","title_en":"Kamon","content_ro":"<h3>KAMON<\/h3>\n<p>City in Gilead where Jair the judge was buried (Jgs 10:5). While the place has not been identified with certainty, modern Kameim, a small village southeast of the Sea of Galilee, probably reflects the original name, if not the exact location.<\/p>","content_en":"<h3>KAMON<\/h3>\n<p>City in Gilead where Jair the judge was buried (Jgs 10:5). While the place has not been identified with certainty, modern Kameim, a small village southeast of the Sea of Galilee, probably reflects the original name, if not the exact location.<\/p>","summary_ro":"KAMON City in Gilead where Jair the judge was buried (Jgs 10:5). While the place has not been identified with certainty, modern Kameim, a small village southeast of the Sea of Galilee, probably reflects the original name, if not the exact location.","summary_en":"KAMON City in Gilead where Jair the judge was buried (Jgs 10:5). While the place has not been identified with certainty, modern Kameim, a small village southeast of the Sea of Galilee, probably reflects the original name, if not the exact location.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":1354,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21329,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Judges","title_en":"Book of Judges","content_ro":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","content_en":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","summary_ro":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","summary_en":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35284,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sidonian Sidon (Place)","title_en":"Sidonian Sidon (Place)","content_ro":"<h3>SIDON (Place), SIDONIAN<\/h3>\n<p>City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the <span>kjv<\/span>. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT.<\/p>\n<p>The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn son of Canaan, who was a son of Ham. The territory of the Canaanites extended from Sidon to Gaza and east to the Cities of the Plain.<\/p>\n<p>Sidon is situated 22 miles (35.4 kilometers) north of Tyre, with which it is often associated (e.g., Is 23:1-2; Jer 47:4; Mt 11:21-22); both were much concerned with commerce and industry. Sidon was built on a headland that jutted into the sea toward the southwest. It had two harbors, the northern one having inner and outer ports. Sidon was also a center for the manufacture of the purple dye made from the Murex shellfish.<\/p>\n<p>The Bible mentions Sidon several times in connection with the conquest of Palestine. Joshua defeated the northern confederation under Jabin, king of Hazor, and pursued the enemy as far as “Great Sidon” (Jos 11:8). Joshua also stated that the land of Israel included all of Lebanon, “even all the Sidonians” (13:4-6). The tribal allotment of Asher extended as far north as “Sidon the Great” (19:28), but Asher did not drive out the inhabitants of Sidon (Jgs 1:31).<\/p>\n<p>The gods of Sidon are listed among the foreign deities that Israel served (Jgs 10:6); David’s census included Sidon and Tyre (2 Sm 24:6-7); and during a famine in the time of Ahab, the prophet Elijah was sent to live at the home of a widow in Zarephath (Sarepta) in Sidon (1 Kgs 17:9; Lk 4:25-26). Sidon is referred to often by the Hebrew prophets (Is 23:2, 4, 12; Jer 25:22; 27:3; 47:4; Ez 27:8; Jl 3:4; Zec 9:2).<\/p>\n<p>In the NT, Jesus healed the daughter of a woman of that area (Mt 15:21-28). People came from as far away as Tyre and Sidon to hear Jesus and to be healed by him (Lk 6:17). On Paul’s voyage to Rome to appear before Caesar, the ship made its first stop at Sidon, where the centurion, Julius, allowed Paul to go ashore to visit friends (Acts 27:3).<\/p>","content_en":"<h3>SIDON (Place), SIDONIAN<\/h3>\n<p>City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the <span>kjv<\/span>. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT.<\/p>\n<p>The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn son of Canaan, who was a son of Ham. The territory of the Canaanites extended from Sidon to Gaza and east to the Cities of the Plain.<\/p>\n<p>Sidon is situated 22 miles (35.4 kilometers) north of Tyre, with which it is often associated (e.g., Is 23:1-2; Jer 47:4; Mt 11:21-22); both were much concerned with commerce and industry. Sidon was built on a headland that jutted into the sea toward the southwest. It had two harbors, the northern one having inner and outer ports. Sidon was also a center for the manufacture of the purple dye made from the Murex shellfish.<\/p>\n<p>The Bible mentions Sidon several times in connection with the conquest of Palestine. Joshua defeated the northern confederation under Jabin, king of Hazor, and pursued the enemy as far as “Great Sidon” (Jos 11:8). Joshua also stated that the land of Israel included all of Lebanon, “even all the Sidonians” (13:4-6). The tribal allotment of Asher extended as far north as “Sidon the Great” (19:28), but Asher did not drive out the inhabitants of Sidon (Jgs 1:31).<\/p>\n<p>The gods of Sidon are listed among the foreign deities that Israel served (Jgs 10:6); David’s census included Sidon and Tyre (2 Sm 24:6-7); and during a famine in the time of Ahab, the prophet Elijah was sent to live at the home of a widow in Zarephath (Sarepta) in Sidon (1 Kgs 17:9; Lk 4:25-26). Sidon is referred to often by the Hebrew prophets (Is 23:2, 4, 12; Jer 25:22; 27:3; 47:4; Ez 27:8; Jl 3:4; Zec 9:2).<\/p>\n<p>In the NT, Jesus healed the daughter of a woman of that area (Mt 15:21-28). People came from as far away as Tyre and Sidon to hear Jesus and to be healed by him (Lk 6:17). On Paul’s voyage to Rome to appear before Caesar, the ship made its first stop at Sidon, where the centurion, Julius, allowed Paul to go ashore to visit friends (Acts 27:3).<\/p>","summary_ro":"SIDON (Place), SIDONIAN City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the kjv. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT. The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn ...","summary_en":"SIDON (Place), SIDONIAN City on the Phoenician coast, between Beirut and Tyre; frequently called Zidon in the kjv. The present town, Saida, is not regarded as a direct continuation of the ancient city but rather a development of post-Crusader times. The names Sidon and Sidonian appear 38 times in the OT, and Sidon occurs 12 times in the NT. The relative antiquity of Byblos (Gebal, Jebeil), Tyre, and Sidon may be determined by the “table of nations” (Gn 10), which names Sidon as the firstborn ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45828,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","content_en":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","summary_ro":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","summary_en":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45829,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","summary_ro":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","summary_en":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73454,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","content_en":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","summary_ro":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","summary_en":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73455,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","summary_ro":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","summary_en":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","content_en":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","summary_ro":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","summary_en":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101081,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","summary_ro":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","summary_en":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","content_en":"<p><strong>10:6-16<\/strong> The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel <em>cried out to the<\/em> <span>Lord<\/span><em> for help<\/em> (10:10) only after experiencing <em>great distress<\/em> (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when <em>the Israelites put aside their foreign gods and served the<\/em> <span>Lord<\/span> did he again act to redeem them (10:17–11:33).<\/p>","summary_ro":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","summary_en":"10:6-16 The Lord responded to his people’s total apostasy by allowing crushing oppression (10:8). As usual, Israel cried out to the Lord for help (10:10) only after experiencing great distress (10:9). Normally, Israel’s cry led to divine intervention, but God’s decision to leave them to their chosen gods marks a shift in the cycle described in 2:10-19. Only when the Israelites put aside their foreign gods and served the Lord did he again act to redeem them (10:17–11:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:6","title_en":"Study Note: Judecătorii 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Again the Israelites did evil. . . . They abandoned the<\/em> <span>Lord<\/span><em>:<\/em> This period of apostasy was more complete than any described earlier—it included the worship of <em>Baal and Ashtoreth<\/em> along with other local <em>gods<\/em>.<\/p>","summary_ro":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","summary_en":"10:6 Again the Israelites did evil. . . . They abandoned the Lord: This period of apostasy was more complete than any described earlier—it included the worship of Baal and Ashtoreth along with other local gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60999,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61039,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61049,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Chaos in Judges","title_en":"Social Chaos in Judges","content_ro":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","content_en":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","summary_ro":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","summary_en":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88625,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88665,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88675,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Chaos in Judges","title_en":"Social Chaos in Judges","content_ro":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","content_en":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","summary_ro":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","summary_en":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116251,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116291,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116301,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Chaos in Judges","title_en":"Social Chaos in Judges","content_ro":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","content_en":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","summary_ro":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","summary_en":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143877,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143917,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143927,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Chaos in Judges","title_en":"Social Chaos in Judges","content_ro":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","content_en":"<h3>Social Chaos in Judges<\/h3>\n<p>While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strife within and between tribes reflects covenant disobedience.<\/p>\n<p>Second, the breakdown of civil society is also evidenced throughout the book. Abimelech’s murder of Gideon’s sons, Jephthah’s apparent sacrifice of his daughter, and Samson’s acts of revenge toward the Philistines highlight the depravity and lack of civility that characterized this period.<\/p>\n<p>Third, religious apostasy was widespread in those days. The “evil in the <span>Lord<\/span>’s sight” committed by the Israelites was repeatedly connected to idolatry (Judg 2:11-13; 3:7; 10:6). The altar to Baal and the Asherah pole in Gideon’s town of Ophrah (6:25-30) indicate flagrant abandonment of the Lord, as do the worship of the golden ephod made by Gideon (8:27) and the return to worshiping Baal after Gideon’s death (8:33-35). Samson’s intermarriage with the Philistines also directly contradicted the covenant commands (see Deut 7:1-4).<\/p>\n<p>Social chaos culminates in the closing chapters (Judg 17–21). The incident of Micah, the Levite, and the Danites (chs 17–18) combines religious irregularities with lawless marauding, theft, and violence. The climactic final epilogue (chs 19–21) describes a tragic civil war and the utter abandonment of civility. Marital breakdown, inhospitality, rape, and murder (ch 19) led to the near elimination of the Benjamites (ch 20), who were spared only by the complete decimation of a historic city (Jabesh-gilead) and a sham ceremony in which maidens were seized to become wives (21:6-23). Little wonder that the book concludes, “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (21:25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 5:6-8; 6:25-27; 8:1-35; 12:1-15; 17:1–21:25; Ps 11:2-7; Prov 28:2-3; Jer 5:7-9; 12:1-17; Mic 3:9-12; 7:2-7; Rom 1:21-32; Gal 5:19-23<\/p>","summary_ro":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","summary_en":"Social Chaos in Judges While the book of Judges celebrates divine rescue through heroes, it also chronicles the inadequacy of the status quo. A decline in individual piety throughout the period was accompanied by a rise in social dysfunction, powerfully expressed in chapter 5 (e.g., 5:6-8). Three features of the times stand out: First, the tribes had little ability to function in unison, even when faced by a common enemy (see, e.g., the Gideon and Jephthah stories; chs 8, 12). The civil strif...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":1355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39631,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"Cycle of Oppression and Deliverance in the Book of Judges","title_en":"Cycle of Oppression and Deliverance in the Book of Judges","content_ro":"<h3>Cycle of Oppression and Deliverance in the Book of Judges<\/h3>\n<table>\n <tr>\n <td>\n<p><span>Judges\/Oppression<\/span><\/p><\/td>\n <td>\n<p><span>Years<\/span><\/p><\/td>\n <td>\n<p><span>Dates (<\/span><span>BC<\/span><span>)<\/span><\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Mesopotamian oppression by Cushan-rishathaim (Judg 3:8)<\/em><\/p><\/td>\n <td>\n<p><em>8<\/em><\/p><\/td>\n <td>\n<p><em>1382–1374<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Othniel (Judg 3:11)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1374–1334<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Moabite oppression by Eglon (Judg 3:14)<\/em><\/p><\/td>\n <td>\n<p><em>18<\/em><\/p><\/td>\n <td>\n<p><em>1334–1316<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Ehud (Judg 3:30), including Shamgar<\/p><\/td>\n <td>\n<p>80<\/p><\/td>\n <td>\n<p>1316–1236<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Canaanite oppression by Jabin (Judg 4:3)<\/em><\/p><\/td>\n <td>\n<p><em>20<\/em><\/p><\/td>\n <td>\n<p><em>1236–1216<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Deborah and Barak (Judg 5:31)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1216–1176<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Midianite oppression (Judg 6:6)<\/em><\/p><\/td>\n <td>\n<p><em>7<\/em><\/p><\/td>\n <td>\n<p><em>1176–1169<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Gideon, judge (Judg 8:28)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1169–1129<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Abimelech’s misrule (Judg 9:22 ff.)<\/em><\/p><\/td>\n <td>\n<p><em>3<\/em><\/p><\/td>\n <td>\n<p><em>1129–1126<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Tola’s deliverance (Judg 10:1-2)<\/p><\/td>\n <td>\n<p>23<\/p><\/td>\n <td>\n<p>1126–1103<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Philistine oppression (Judg 10:7; 13:1), including Ammonites, etc., in the east<\/em><\/p><\/td>\n <td>\n<p><em>40<\/em><\/p><\/td>\n <td>\n<p><em>1103–1063<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Samuel’s judgeship (1 Sm 7:2), including his sons at the end (8:1)<\/p><\/td>\n <td>\n<p>20<\/p><\/td>\n <td>\n<p>1063–1043<\/p><\/td><\/tr><\/table>","content_en":"<h3>Cycle of Oppression and Deliverance in the Book of Judges<\/h3>\n<table>\n <tr>\n <td>\n<p><span>Judges\/Oppression<\/span><\/p><\/td>\n <td>\n<p><span>Years<\/span><\/p><\/td>\n <td>\n<p><span>Dates (<\/span><span>BC<\/span><span>)<\/span><\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Mesopotamian oppression by Cushan-rishathaim (Judg 3:8)<\/em><\/p><\/td>\n <td>\n<p><em>8<\/em><\/p><\/td>\n <td>\n<p><em>1382–1374<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Othniel (Judg 3:11)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1374–1334<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Moabite oppression by Eglon (Judg 3:14)<\/em><\/p><\/td>\n <td>\n<p><em>18<\/em><\/p><\/td>\n <td>\n<p><em>1334–1316<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Ehud (Judg 3:30), including Shamgar<\/p><\/td>\n <td>\n<p>80<\/p><\/td>\n <td>\n<p>1316–1236<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Canaanite oppression by Jabin (Judg 4:3)<\/em><\/p><\/td>\n <td>\n<p><em>20<\/em><\/p><\/td>\n <td>\n<p><em>1236–1216<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Deborah and Barak (Judg 5:31)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1216–1176<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Midianite oppression (Judg 6:6)<\/em><\/p><\/td>\n <td>\n<p><em>7<\/em><\/p><\/td>\n <td>\n<p><em>1176–1169<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Gideon, judge (Judg 8:28)<\/p><\/td>\n <td>\n<p>40<\/p><\/td>\n <td>\n<p>1169–1129<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Abimelech’s misrule (Judg 9:22 ff.)<\/em><\/p><\/td>\n <td>\n<p><em>3<\/em><\/p><\/td>\n <td>\n<p><em>1129–1126<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Tola’s deliverance (Judg 10:1-2)<\/p><\/td>\n <td>\n<p>23<\/p><\/td>\n <td>\n<p>1126–1103<\/p><\/td><\/tr>\n <tr>\n <td>\n<p><em>Philistine oppression (Judg 10:7; 13:1), including Ammonites, etc., in the east<\/em><\/p><\/td>\n <td>\n<p><em>40<\/em><\/p><\/td>\n <td>\n<p><em>1103–1063<\/em><\/p><\/td><\/tr>\n <tr>\n <td>\n<p>Samuel’s judgeship (1 Sm 7:2), including his sons at the end (8:1)<\/p><\/td>\n <td>\n<p>20<\/p><\/td>\n <td>\n<p>1063–1043<\/p><\/td><\/tr><\/table>","summary_ro":"Cycle of Oppression and Deliverance in the Book of Judges Judges\/Oppression Years Dates (BC) Mesopotamian oppression by Cushan-rishathaim (Judg 3:8) 8 1382–1374 Othniel (Judg 3:11) 40 1374–1334 Moabite oppression by Eglon (Judg 3:14) 18 1334–1316 Ehud (Judg 3:30), including Shamgar 80 1316–1236 Canaanite oppression by Jabin (Judg 4:3) 20 1236–1216 Deborah and Barak (Judg 5:31) 40 1216–1176 Midianite oppression (Judg 6:6) 7 1176–1169 Gideon, judge (Judg 8:28) 40 1169–1129 Abimelech’s misrule (...","summary_en":"Cycle of Oppression and Deliverance in the Book of Judges Judges\/Oppression Years Dates (BC) Mesopotamian oppression by Cushan-rishathaim (Judg 3:8) 8 1382–1374 Othniel (Judg 3:11) 40 1374–1334 Moabite oppression by Eglon (Judg 3:14) 18 1334–1316 Ehud (Judg 3:30), including Shamgar 80 1316–1236 Canaanite oppression by Jabin (Judg 4:3) 20 1236–1216 Deborah and Barak (Judg 5:31) 40 1216–1176 Midianite oppression (Judg 6:6) 7 1176–1169 Gideon, judge (Judg 8:28) 40 1169–1129 Abimelech’s misrule (...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45830,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:7","title_en":"Study Note: Judecătorii 10:7","content_ro":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","content_en":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","summary_ro":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","summary_en":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73456,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:7","title_en":"Study Note: Judecătorii 10:7","content_ro":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","content_en":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","summary_ro":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","summary_en":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:7","title_en":"Study Note: Judecătorii 10:7","content_ro":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","content_en":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","summary_ro":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","summary_en":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:7","title_en":"Study Note: Judecătorii 10:7","content_ro":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","content_en":"<p><strong>10:7-8<\/strong> <em>The Philistines:<\/em> See study notes on 3:3; 13:1. • <em>The Ammonites<\/em> lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.<\/p>","summary_ro":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","summary_en":"10:7-8 The Philistines: See study notes on 3:3; 13:1. • The Ammonites lived east of the Jordan (see study note on 3:12-13), and they began by oppressing the Israelite tribes of Transjordan; then they attacked the tribes west of the Jordan as well.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":1356,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammonites Ammon","title_en":"Ammonites Ammon","content_ro":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","content_en":"<h3>AMMON, AMMONITES<\/h3>\n<p>A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan.<\/p>\n<p>The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the Ammonites and Israelites. The name occurred frequently in the ancient Near East from the middle of the second millennium on. One form was found in Assyrian inscriptions; other forms are seen in Ugaritic texts of the 15th century <span>BC<\/span>, in the Mari texts, in the Amarna tablets, and in the Alalakh tablets.<\/p>\n<p>The Ammonites originated in the southern Transjordan region about the beginning of the second millennium <span>BC<\/span>. Though these people were of mixed ancestry, the languages they spoke were closely related to Hebrew. Ammonite was written in the old Canaanite-Phoenician script, which could probably be read and understood by Israelites. Ammonites intermarried with Hebrews (1 Kgs 14:21, 31; 2 Chr 12:13), and their personal names reflected early Arabic influences.<\/p>\n<p>In language, ethnic background, and physical characteristics the Ammonites were difficult to distinguish from Amorites and were probably closely related. Both may have entered the land at about the same time, for when Joshua led the Israelites into Canaan, both the Ammonite kingdom and the Amorite kingdom of Heshbon were already well established.<\/p>\n<p>The OT states that the territory of Ammon was once occupied by a race of giants called Rephaim or Zamzummim, about whom almost nothing is known (Dt 2:20-21; “Zuzim,” Gn 14:5). The Genesis Apocryphon found among the Dead Sea Scrolls mentions them as one of the people defeated by the alliance of four kings (Gn 14:1, 5). The expedition of Chedorlaomer, king of Elam (Gn 14), broke the power of those giants and probably made the occupation of the land by Esau, Ammon, and Moab much easier. King Og was “of the remnant of the Rephaim” known to the Ammonites (Dt 3:11). His bed was evidently an object of veneration because of its unusual size.<\/p>\n<p>When the Israelites arrived at Kadesh, they encountered the well-organized kingdom of Edom but were refused permission to pass through Edomite territory (Nm 20:14-21). They journeyed northward to Ammonite country, which was then occupied by the Amorite king Sihon. He also refused them permission to pass through his land, but the Israelites defeated him in battle and occupied his country (Nm 21:21-24). They were instructed by God through Moses not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Dt 2:19, 37).<\/p>\n<p>Continuing northward, the Israelites defeated King Og of Bashan (Dt 3:1-11), then went down to the Jordan Valley, where they camped on the plains of Moab. There Balak, king of Moab, hired a soothsayer, Balaam, to pronounce a curse on the Israelites, but Balaam pronounced a blessing each time instead (Nm 22–24). For supporting the Moabites in their actions, the Ammonites were excluded from the congregation of the Lord to the tenth generation (Dt 23:3; Neh 13:1-2).<\/p>\n<p>The Israelite tribes of Gad and Reuben and the half-tribe of Manasseh were attracted to the fertile Transjordan region that had belonged to the Amorites and Bashan and decided to settle there on the Ammonite frontier (Nm 32; Dt 3:16; Jos 13:8-32). Subsequently they built an altar at the Jordan River, which the other tribes at first interpreted as an act of rebellion in that they appeared to be establishing a rival place of worship (Jos 22:10-34).<\/p>\n<p>Before the Israelite conquest of Canaan, the Ammonites evidently had not attained the same level of political organization and settled life as the neighboring Moabites and Edomites. Even as late as the seventh century <span>BC<\/span> the nation was essentially nomadic. Shortly after Israel settled in Canaan, the Ammonites allied with the Moabites and Amalekites when King Eglon of Moab tried to regain former Moabite territory at the north end of the Dead Sea (Jgs 3:12-13).<\/p>\n<p>By the end of the 12th century <span>BC<\/span> the Israelites, then securely established in the land of Canaan, angered God by their worship of the deities of the Syrians, Sidonians, Moabites, Ammonites, and Philistines (Jgs 10:6). The Ammonites, in their first recorded political expansion, launched an attack against Israel and were able to establish themselves in Gilead (Jgs 10:7-8). They then crossed the Jordan and attacked the tribes of Judah, Benjamin, and Ephraim (Jgs 10:9). In desperation the elders of Gilead turned for help to Jephthah, a social outcast but an able military leader (Jgs 11:1-11). He defeated the Ammonites so decisively that it was unnecessary for him to wage further campaigns against Ammonite settlements west of the Jordan (Jgs 11:12-33).<\/p>\n<p>Near the end of the 11th century an Ammonite king named Nahash came to power, determined to reestablish Ammonite dominion over Israelite settlements in Transjordan. He launched an aggressive military campaign around 1020 <span>BC<\/span> that took him as far north as Jabesh-gilead. The inhabitants of the town were willing to surrender to him but delayed their surrender to appeal for help from Saul, the recently consecrated Israelite king. Saul quickly organized an army and decisively defeated the Ammonites (1 Sm 11:1-11). The victory ensured freedom from Ammonite domination in the Jordan Valley for several centuries, although later in his reign Saul was forced to fight further battles with the enemies of Israel, including Ammonites (1 Sm 14:47-48).<\/p>\n<p>When David became king, he took silver and gold from the Ammonites, Philistines, and Amalekites, either as spoils or as tribute (2 Sm 8:11-12; 1 Chr 18:11). Soon thereafter, David sent Joab at the head of a strong army to devastate the Ammonite countryside and besiege the capital city of Rabbah (2 Sm 11:1; 1 Chr 20:2). The siege lasted many months, but Joab weakened the city and David then completed its capture (2 Sm 12:26-29). In a ceremony of capitulation the Ammonite king’s massive golden crown was placed on David’s head (2 Sm 12:30; 1 Chr 20:1). The conquered city was plundered, and its inhabitants were enslaved. Other Ammonite cities were taken, and the nation was added to the growing number of vassal states of Israel (2 Sm 12:31; 1 Chr 20:3). David appointed a governor over the Ammonites from the Ammonite royal family. Shobi, another son of Nahash (and therefore Hanun’s brother), became ruler of the Ammonites and aided David during his flight from Absalom’s rebellion (2 Sm 17:27). One of David’s best warriors was an Ammonite (2 Sm 23:37).<\/p>\n<p>Ammonite relations with Israel remained generally peaceful during the reign of Solomon, David’s successor, with the Ammonites undoubtedly sharing in the prosperity and wealth of that period. After the death of Solomon, the kingdom split apart under Rehoboam and was further weakened by a campaign of Shishak, king of Egypt, that swept through Palestine and also through Ammonite territory. Taking advantage of the situation, the Ammonites declared their independence from Israel and Judah. The Ammonites joined the Moabites and Meunites to make war against King Jehoshaphat of Judah (reigning 871–848 <span>BC<\/span>). In fear, Jehoshaphat sought help from God in prayer (2 Chr 20:1-12). The Ammonites and their allies began fighting among themselves and destroyed each other, leaving behind great spoils for Jehoshaphat and his people—which took three days to be carried away (2 Chr 20:22-25). Eventually the Ammonites recovered, so that by the end of the seventh century <span>BC<\/span>, Ammon had again become completely independent and was the dominant state of south Transjordan. Ammonite independence was short, however, for in 599 <span>BC<\/span>, according to the Babylonian Chronicle, Babylonian king Nebuchadnezzar led his troops into Syria and began raiding southern Palestine. In 593 <span>BC<\/span>, the Ammonites met in Jerusalem with King Zedekiah of Judah and representatives from Edom, Moab, Tyre, and Sidon in a conspiracy to rebel against Babylon (Jer 27:1-3). The prophet Jeremiah warned them that God would cause their plan to fail (Jer 27:4-22). Nebuchadnezzar sent an army to crush the rebellion and attacked Jerusalem, which he destroyed after a lengthy and bitter siege (586 <span>BC<\/span>), deporting many Jews to Babylonia. Ammon was not immediately invaded, however, and many Judeans sought refuge there (Jer 40:11), including a man named Ishmael (Jer 40:13-16). Ishmael plotted with Baalis, king of Ammon, to assassinate Gedaliah, whom Nebuchadnezzar had appointed governor over Judea, now reduced to a province of Babylonia. After carrying out the assassination, Ishmael escaped to Ammon (Jer 41:1-15). Nebuchadnezzar then sent troops that sacked Rabbah and took captive many of the Ammonites. Though the city was not destroyed, the destruction of the countryside was thorough. In the third century <span>BC<\/span>, Arab invaders poured in and destroyed the remaining organized political structure, thus marking the end of Ammon as a semi-independent state.<\/p>","summary_ro":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","summary_en":"AMMON, AMMONITES A Semitic people who occupied a fertile area northeast of Moab in Transjordan between the Arnon and Jabbok Rivers and extending eastward to the Syrian Desert. The chief city was Rabbah (Rabbath-ammon), modern Amman, capital of Jordan. The Ammonites traced their ancestry to the younger daughter of Lot (Gn 19:38). Their name in Hebrew originally meant “son of my paternal clan,” preserving the remembrance of an actual clan and personal name, and suggesting a kinship between the ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":61033,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88659,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116285,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143911,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":25505,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meunites Meunim","title_en":"Meunites Meunim","content_ro":"<h3>MEUNIM, MEUNITES<\/h3>\n<p>People living in Edom (Mt Seir, 1 Chr 4:41-42) who were dispossessed of their rich pasturelands by the Simeonites. Later, Meunites from Edom attacked Judah’s King Jehoshaphat (2 Chr 20:1); later still, King Uzziah of Judah defeated them (26:7). Their original land possession, association with Arabs and Ammonites, and prolonged hostility recall Judges 10:11-12, where “Maonites” are named oppressors of Israel. This word, by Hebrew rules of vocalization, could well become “Meunites,” suggesting Maon (Ma’in, Maan) in the Edomite area south of the Dead Sea as their home.<\/p>\n<p>The Meunim are listed among the families of temple servants returning to Jerusalem following the exile (Ezr 2:50; Neh 7:52). However, because ancient enemies seem unlikely temple servants, some suggest that these Meunim were descendants of the Caleb clan within Judah to whom another town named Maon, west of the Dead Sea and south of Hebron, was allotted (Jos 15:20, 55). This Maon gave David refuge and another wife (1 Sm 23:24-28; 25).<\/p>\n<p>This reconstruction involving two groups, two Maons, and temple servants with very foreign names, is tentative. An alternate view holds that hostile foreigners, formerly captured to become temple slaves (cf. Jos 9:7; Ez 44:6-8), attained freedom during the exile and temple-guild status on returning.<\/p>\n<p><em>See also<\/em> Maon (Place).<\/p>","content_en":"<h3>MEUNIM, MEUNITES<\/h3>\n<p>People living in Edom (Mt Seir, 1 Chr 4:41-42) who were dispossessed of their rich pasturelands by the Simeonites. Later, Meunites from Edom attacked Judah’s King Jehoshaphat (2 Chr 20:1); later still, King Uzziah of Judah defeated them (26:7). Their original land possession, association with Arabs and Ammonites, and prolonged hostility recall Judges 10:11-12, where “Maonites” are named oppressors of Israel. This word, by Hebrew rules of vocalization, could well become “Meunites,” suggesting Maon (Ma’in, Maan) in the Edomite area south of the Dead Sea as their home.<\/p>\n<p>The Meunim are listed among the families of temple servants returning to Jerusalem following the exile (Ezr 2:50; Neh 7:52). However, because ancient enemies seem unlikely temple servants, some suggest that these Meunim were descendants of the Caleb clan within Judah to whom another town named Maon, west of the Dead Sea and south of Hebron, was allotted (Jos 15:20, 55). This Maon gave David refuge and another wife (1 Sm 23:24-28; 25).<\/p>\n<p>This reconstruction involving two groups, two Maons, and temple servants with very foreign names, is tentative. An alternate view holds that hostile foreigners, formerly captured to become temple slaves (cf. Jos 9:7; Ez 44:6-8), attained freedom during the exile and temple-guild status on returning.<\/p>\n<p><em>See also<\/em> Maon (Place).<\/p>","summary_ro":"MEUNIM, MEUNITES People living in Edom (Mt Seir, 1 Chr 4:41-42) who were dispossessed of their rich pasturelands by the Simeonites. Later, Meunites from Edom attacked Judah’s King Jehoshaphat (2 Chr 20:1); later still, King Uzziah of Judah defeated them (26:7). Their original land possession, association with Arabs and Ammonites, and prolonged hostility recall Judges 10:11-12, where “Maonites” are named oppressors of Israel. This word, by Hebrew rules of vocalization, could well become “Meuni...","summary_en":"MEUNIM, MEUNITES People living in Edom (Mt Seir, 1 Chr 4:41-42) who were dispossessed of their rich pasturelands by the Simeonites. Later, Meunites from Edom attacked Judah’s King Jehoshaphat (2 Chr 20:1); later still, King Uzziah of Judah defeated them (26:7). Their original land possession, association with Arabs and Ammonites, and prolonged hostility recall Judges 10:11-12, where “Maonites” are named oppressors of Israel. This word, by Hebrew rules of vocalization, could well become “Meuni...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":24293,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maonite Maon (Person)","title_en":"Maonite Maon (Person)","content_ro":"<h3>MAON (Person), MAONITE<\/h3>\n<p>Son of Shammai, and Bethzur’s father (1 Chr 2:45). He was either the founding father of the people of Bethzur and\/or the founder of the city. His descendants are perhaps the Maonites of Judges 10:12.<\/p>","content_en":"<h3>MAON (Person), MAONITE<\/h3>\n<p>Son of Shammai, and Bethzur’s father (1 Chr 2:45). He was either the founding father of the people of Bethzur and\/or the founder of the city. His descendants are perhaps the Maonites of Judges 10:12.<\/p>","summary_ro":"MAON (Person), MAONITE Son of Shammai, and Bethzur’s father (1 Chr 2:45). He was either the founding father of the people of Bethzur and\/or the founder of the city. His descendants are perhaps the Maonites of Judges 10:12.","summary_en":"MAON (Person), MAONITE Son of Shammai, and Bethzur’s father (1 Chr 2:45). He was either the founding father of the people of Bethzur and\/or the founder of the city. His descendants are perhaps the Maonites of Judges 10:12.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":61032,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88658,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116284,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143910,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":61034,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88660,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116286,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143912,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":14833,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grief","title_en":"Grief","content_ro":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","content_en":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","summary_ro":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","summary_en":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61027,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88653,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116279,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143905,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":13875,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gilead (Place)","title_en":"Gilead (Place)","content_ro":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","content_en":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","summary_ro":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","summary_en":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21330,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Judges","title_en":"Book of Judges","content_ro":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","content_en":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","summary_ro":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","summary_en":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45831,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:17","title_en":"Study Note: Judecătorii 10:17","content_ro":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","content_en":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","summary_ro":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","summary_en":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73457,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:17","title_en":"Study Note: Judecătorii 10:17","content_ro":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","content_en":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","summary_ro":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","summary_en":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101083,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:17","title_en":"Study Note: Judecătorii 10:17","content_ro":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","content_en":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","summary_ro":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","summary_en":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128709,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:17","title_en":"Study Note: Judecătorii 10:17","content_ro":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","content_en":"<p><strong>10:17-18<\/strong> The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.<\/p>","summary_ro":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","summary_en":"10:17-18 The narrative returns to the Ammonite oppression, which sets the stage for Jephthah’s story.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":15563,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Head","title_en":"Head","content_ro":"<h3>HEAD<\/h3>\n<p>The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for <em>head<\/em> is also used figuratively in the Old Testament. Frequently, it designates prominence or authority.<\/p>\n<p>To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mountain peaks (Gn 8:5), the tops of buildings (Gn 11:4) or trees (2 Sm 5:24), and river sources (Gn 2:10). The term was commonly used to designate positions of political, military, or familiar authority. In this sense the “head” exercised control over all those subjected to him (Jgs 10:18; 1 Sm 15:17; Ps 18:43; Is 7:8-9; Jer 31:7; Hos 1:11). David was called the “keeper of mine head” (<span>kjv<\/span>) when he served as the bodyguard of Achish (1 Sm 28:2; cf. Jgs 9:53; Ps 68:21).<\/p>\n<p>Greek philosophers used the image of the body to represent the universe. The head of this body—called Zeus or Reason—was considered responsible for the creation and sustenance of the remaining members (celestial beings, humans, animals, plants, and inanimate objects). The universe, or “body,” owed its existence to the “head.”<\/p>\n<p>Between 460 <span>BC<\/span> (the date usually ascribed to the first writings of Hippocrates) and <span>AD<\/span> 200 (the death of Galen, who developed Hippocrates’ findings), Greek medical science came to understand the head as the seat of intelligence. The body was able to operate efficiently only because the brain was capable of interpreting data received from the body (eyes, ears, skin, and so on), and because it was able to send out appropriate impulses to the various members of the body, based upon the data received. The ability of the brain to interpret and direct made the existence of the body completely dependent upon it.<\/p>\n<p>In the NT, the term refers to the actual human head (Mt 5:36; 6:17; 14:8; 26:7; Mk 6:27; 14:3; Lk 7:46; Jn 13:9; 20:7), to apocalyptic beings (Rv 1:14; 4:4; 12:1), and to animals (Rv 9:7, 17, 19; 12:3). Furthermore, it appears in such expressions as “to heap coals of fire upon the head,” meaning to return good for evil (Rom 12:20; cf. Mt 5:44); to “shear” or “anoint the head” expressing a vow (Acts 21:24); and “to lay down the head,” meaning to sleep (Mt 8:20; Lk 9:58).<\/p>\n<p>The apostle Paul drew from the OT metaphorical understanding of the term to express the headship of God over Christ, Christ over man, and man over woman (1 Cor 11:3-16; cf. Eph 5:23). In the light of these relationships, Paul encouraged women at Corinth to wear veils in worship. The veil gave a woman the authority to worship as an equal with men before God. The term is used again with the meaning “authority” to express the lordship of Christ over the universe (Eph 1:21-22; Col 2:10).<\/p>\n<p>Paul used the image of the head and body to express the relationship between Christ and his church (Eph 4:15; 5:23; cf. 1 Cor 12:12-27). In addition to the OT sense, the contributions of medical science in Paul’s day may provide insight into this image, for Christ is not only the dominant ruler over the church but also the dynamic force that provides its direction and unity. The ability of the church to exist and the focal point of its activity are rooted in the work of its “head,” Jesus Christ. In this light, various modern exegetes have argued that headship does not mean “authority” as much as it means “source,” as in the term “fountainhead.” Thus, he who is the head is the source, the supplier. These interpreters see God as being Christ’s supplier, and Christ being the church’s supplier, and man being woman’s supplier.<\/p>","content_en":"<h3>HEAD<\/h3>\n<p>The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for <em>head<\/em> is also used figuratively in the Old Testament. Frequently, it designates prominence or authority.<\/p>\n<p>To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mountain peaks (Gn 8:5), the tops of buildings (Gn 11:4) or trees (2 Sm 5:24), and river sources (Gn 2:10). The term was commonly used to designate positions of political, military, or familiar authority. In this sense the “head” exercised control over all those subjected to him (Jgs 10:18; 1 Sm 15:17; Ps 18:43; Is 7:8-9; Jer 31:7; Hos 1:11). David was called the “keeper of mine head” (<span>kjv<\/span>) when he served as the bodyguard of Achish (1 Sm 28:2; cf. Jgs 9:53; Ps 68:21).<\/p>\n<p>Greek philosophers used the image of the body to represent the universe. The head of this body—called Zeus or Reason—was considered responsible for the creation and sustenance of the remaining members (celestial beings, humans, animals, plants, and inanimate objects). The universe, or “body,” owed its existence to the “head.”<\/p>\n<p>Between 460 <span>BC<\/span> (the date usually ascribed to the first writings of Hippocrates) and <span>AD<\/span> 200 (the death of Galen, who developed Hippocrates’ findings), Greek medical science came to understand the head as the seat of intelligence. The body was able to operate efficiently only because the brain was capable of interpreting data received from the body (eyes, ears, skin, and so on), and because it was able to send out appropriate impulses to the various members of the body, based upon the data received. The ability of the brain to interpret and direct made the existence of the body completely dependent upon it.<\/p>\n<p>In the NT, the term refers to the actual human head (Mt 5:36; 6:17; 14:8; 26:7; Mk 6:27; 14:3; Lk 7:46; Jn 13:9; 20:7), to apocalyptic beings (Rv 1:14; 4:4; 12:1), and to animals (Rv 9:7, 17, 19; 12:3). Furthermore, it appears in such expressions as “to heap coals of fire upon the head,” meaning to return good for evil (Rom 12:20; cf. Mt 5:44); to “shear” or “anoint the head” expressing a vow (Acts 21:24); and “to lay down the head,” meaning to sleep (Mt 8:20; Lk 9:58).<\/p>\n<p>The apostle Paul drew from the OT metaphorical understanding of the term to express the headship of God over Christ, Christ over man, and man over woman (1 Cor 11:3-16; cf. Eph 5:23). In the light of these relationships, Paul encouraged women at Corinth to wear veils in worship. The veil gave a woman the authority to worship as an equal with men before God. The term is used again with the meaning “authority” to express the lordship of Christ over the universe (Eph 1:21-22; Col 2:10).<\/p>\n<p>Paul used the image of the head and body to express the relationship between Christ and his church (Eph 4:15; 5:23; cf. 1 Cor 12:12-27). In addition to the OT sense, the contributions of medical science in Paul’s day may provide insight into this image, for Christ is not only the dominant ruler over the church but also the dynamic force that provides its direction and unity. The ability of the church to exist and the focal point of its activity are rooted in the work of its “head,” Jesus Christ. In this light, various modern exegetes have argued that headship does not mean “authority” as much as it means “source,” as in the term “fountainhead.” Thus, he who is the head is the source, the supplier. These interpreters see God as being Christ’s supplier, and Christ being the church’s supplier, and man being woman’s supplier.<\/p>","summary_ro":"HEAD The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for head is also used figuratively in the Old Testament. Frequently, it designates prominence or authority. To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mounta...","summary_en":"HEAD The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for head is also used figuratively in the Old Testament. Frequently, it designates prominence or authority. To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mounta...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45832,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:18","title_en":"Study Note: Judecătorii 10:18","content_ro":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","content_en":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","summary_ro":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","summary_en":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73458,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:18","title_en":"Study Note: Judecătorii 10:18","content_ro":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","content_en":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","summary_ro":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","summary_en":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101084,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:18","title_en":"Study Note: Judecătorii 10:18","content_ro":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","content_en":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","summary_ro":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","summary_en":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128710,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Judecătorii 10:18","title_en":"Study Note: Judecătorii 10:18","content_ro":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","content_en":"<p><strong>10:18<\/strong> <em>The leaders of Gilead<\/em>, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that <em>whoever<\/em> stepped up to lead would <em>become ruler over<\/em> Gilead.<\/p>","summary_ro":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","summary_en":"10:18 The leaders of Gilead, in their desperation for leadership, did not consult the Lord (cp. 1:1; 20:18) but said that whoever stepped up to lead would become ruler over Gilead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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