1
Căpeteniile poporului s-au aşezat la Ierusalim. Cealaltă parte a poporului a tras la sorţ, pentruca unul din zece să vină să locuiască la Ierusalim în cetatea sfântă, iar ceilalţi să locuiască în cetăţi.
2
Poporul a binecuvântat pe toţi cei ce au primit de bună voie să locuiască la Ierusalim.
3
Iată căpeteniile ţinutului cari s-au aşezat la Ierusalim. În cetăţile lui Iuda, fiecare s-a aşezat în moşia lui, în cetatea lui Israel, preoţii şi Leviţii, slujitorii Templului, şi fiii robilor lui Solomon.
4
La Ierusalim s-au aşezat unii din fiii lui Iuda şi din fiii lui Beniamin. -Din fiii lui Iuda: Ataia, fiul lui Ozia, fiul lui Zaharia, fiul lui Amaria, fiul lui Şefatia, fiul lui Mahalaleel, din fiii lui Pereţ,
5
şi Maaseia, fiul lui Baruc, fiul lui Col-Hoze, fiul lui Hazaia, fiul lui Adaia, fiul lui Ioiarib, fiul lui Zaharia, fiul lui Şiloni.
6
Toţi fiii lui Pereţ cari s-au aşezat la Ierusalim, au fost patru sute şasezeci şi opt de oameni viteji. -
7
Iată fiii lui Beniamin: Salu, fiul lui Meşulam, fiul lui Ioed, fiul lui Pedaia, fiul lui Colaia, fiul lui Maaseia, fiul lui Itiel, fiul lui Isaia,
8
şi după el, Gabai şi Salai, nouăsute douăzeci şi opt.
9
Ioel, fiul lui Zieri, era căpetenia lor; şi Iuda, fiul lui Senua, era a doua căpetenie a cetăţii.
10
Din preoţi: Iedaia, fiul lui Ioiarib, Iachin,
11
Seraia, fiul lui Hilchia, fiul lui Meşulam, fiul lui Ţadoc, fiul lui Meraiot, fiul lui Ahitub, domnul Casei lui Dumnezeu,
12
şi fraţii lor cari făceau slujba Casei, opt sute douăzeci şi doi; Adaia, fiul lui Ieroham, fiul lui Pelalia, fiul lui Amţi, fiul lui Zaharia, fiul lui Paşhur, fiul lui Malchia,
13
şi fraţii săi, capii caselor părinteşti, două sute patruzeci şi doi; şi Amaşai, fiul lui Azareel, fiul lui Ahzai, fiul lui Meşilemot, fiul lui Imer,
14
şi fraţii lor, oameni viteji, o sută douăzeci şi opt; Zabdiel, fiul lui Ghedolim, era căpetenia lor.
15
Din Leviţi: Şemaia, fiul lui Haşub, fiul lui Azricam, fiul lui Haşabia, fiul lui Buni,
16
Şabetai şi Iozabad, însărcinaţi cu treburile de afară ale Casei lui Dumnezeu, şi făcând parte din căpeteniile Leviţilor;
17
Matania, fiul lui Mica, fiul lui Zabdi, fiul lui Asaf, căpetenia care cânta lauda la rugăciune, şi Bacbuchia, al doilea din fraţii săi, şi Abda, fiul lui Şamua, fiul lui Galal, fiul lui Iedutun.
18
Toţi Leviţii din cetatea sfântă erau două sute optzeci şi patru.
19
Şi uşierii: Acub, Talmon, şi fraţii lor, păzitorii porţilor, o sută şapte zeci şi doi.
20
Cealaltă parte din Israel, din preoţi, şi din Leviţi, s-au aşezat în toate cetăţile lui Iuda, fiecare în moşia lui.
21
Slujitorii Templului s-au aşezat pe deal, şi aveau de căpetenii pe Ţiha şi Ghişpa.
22
Căpetenia Leviţilor la Ierusalim era Uzi, fiul lui Bani, fiul lui Haşabia, fiul lui Matania, fiul lui Mica, dintre fiii lui Asaf, cântăreţii însărcinaţi cu slujba Casei lui Dumnezeu;
23
căci era o poruncă a împăratului cu privire la cântăreţi, şi li se dădea o parte hotărâtă pe fiecare zi.
24
Petahia, fiul lui Meşezabeel, din fiii lui Zerah, fiul lui Iuda, era dregătorul împăratului pentru toate treburile poporului.
25
Cât despre sate şi câmpiile lor, unii din fiii lui Iuda s-au aşezat la Chiriat-Arba şi în locurile cari ţin de el, la Dibon şi în locurile cari ţin de el, Iecabţeel şi în satele cari ţin de el,
26
la Ieşua, la Molada, la Bet-Palet,
27
La Haţar-Şual, la Beer-Şeba şi în locurile cari ţin de ea,
28
la Ţiclag, la Mecona şi în locurile cari ţin de ea,
29
la En-Rimon, la Ţorea, la Iarmut,
30
la Zanoah, la Adulam, şi în satele cari ţin de el, la Lachis şi în ţinutul lui, la Azeca şi în locurile cari ţin de el. S-au aşezat astfel dela Beer-Şeba până la valea lui Hinom.
31
Fiii lui Beniamin s-au aşezat, dela Gheba la Micmaş, la Aia, la Betel şi în locurile cari ţin de el,
32
la Anatot, la Nob, la Hanania,
33
la Haţor, la Rama, la Ghitaim,
34
la Hadid, la Ţeboim, la Nebalat,
35
la Lod, şi la Ono, valea lucrătorilor.
36
Au fost unii Leviţi cari s-au unit cu Beniamin, măcar că făceau parte din cetele lui Iuda.
{"verseMap":{"1":[{"id":10234,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elah","title_en":"Elah","content_ro":"<h3>ELAH<\/h3>\n<li>1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52).<\/li>\n<li>2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. <em>See<\/em> Ela.<\/li>\n<li>3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 <span>BC<\/span>). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14).<\/li>\n<li>4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9).<\/li>\n<li>5. Caleb’s second son and father of Kenaz (1 Chr 4:15).<\/li>\n<li>6. Uzzi’s son, descendant of Benjamin (1 Chr 9:8). Elah was among the first to resettle in Jerusalem after the Babylonian exile. He is not mentioned in the parallel list of Nehemiah 11.<\/li>","content_en":"<h3>ELAH<\/h3>\n<li>1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52).<\/li>\n<li>2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. <em>See<\/em> Ela.<\/li>\n<li>3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 <span>BC<\/span>). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14).<\/li>\n<li>4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9).<\/li>\n<li>5. Caleb’s second son and father of Kenaz (1 Chr 4:15).<\/li>\n<li>6. Uzzi’s son, descendant of Benjamin (1 Chr 9:8). Elah was among the first to resettle in Jerusalem after the Babylonian exile. He is not mentioned in the parallel list of Nehemiah 11.<\/li>","summary_ro":"ELAH 1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52). 2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. See Ela. 3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 BC). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14). 4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9). 5. Caleb’s second son and father of Kenaz (1 Chr 4:15). 6. Uzzi’s son, descendant of Ben...","summary_en":"ELAH 1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52). 2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. See Ela. 3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 BC). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14). 4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9). 5. Caleb’s second son and father of Kenaz (1 Chr 4:15). 6. Uzzi’s son, descendant of Ben...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23540,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Casting of Lots","title_en":"Casting of Lots","content_ro":"<h3>LOTS, Casting of<\/h3>\n<p>Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost.<\/p>\n<p>In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had to go to war where only a percentage was required (Jgs 20:9; Neh 11:1); (4) the order of the priests and their duties (1 Chr 24:5-19; Neh 10:34); (5) the determination of an offender (Jos 7:14-18; cf. Prv 18:18).<\/p>\n<p>According to biblical usage, lots seem to have been used only when the decision was important and where wisdom or biblical injunctions did not give sufficient guidance. One of the advantages of the casting of lots was the impartiality of the choice. It was held that the Lord directed the lots (Prv 16:33). The method of casting lots is not specified or described and seems to have varied according to the need of the situation (cf. Lv 16:8; Nm 26:55-56; Jgs 20:9).<\/p>\n<p>The practice of casting lots was never condemned by God and on several occasions was sanctioned by him (Lv 16:8; Prv 18:18; Is 34:17). The principle behind the procedure is set forth in Proverbs 16:33, which affirms that the disposition or result of the lot is determined by God; therefore, the theory was that the lot pronounced the will of God.<\/p>\n<p>In the NT the soldiers cast lots over Jesus’ garments (Mt 27:35), and the disciples cast lots when they selected Matthias to the apostleship in place of Judas (Acts 1:26). After the outpouring of the Holy Spirit upon the church, the practice of casting lots ceased. Some scholars think that there was no further need for the practice to continue, as the Holy Spirit guided the church in its decisions.<\/p>\n<p><em>See also<\/em> Urim and Thummim.<\/p>","content_en":"<h3>LOTS, Casting of<\/h3>\n<p>Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost.<\/p>\n<p>In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had to go to war where only a percentage was required (Jgs 20:9; Neh 11:1); (4) the order of the priests and their duties (1 Chr 24:5-19; Neh 10:34); (5) the determination of an offender (Jos 7:14-18; cf. Prv 18:18).<\/p>\n<p>According to biblical usage, lots seem to have been used only when the decision was important and where wisdom or biblical injunctions did not give sufficient guidance. One of the advantages of the casting of lots was the impartiality of the choice. It was held that the Lord directed the lots (Prv 16:33). The method of casting lots is not specified or described and seems to have varied according to the need of the situation (cf. Lv 16:8; Nm 26:55-56; Jgs 20:9).<\/p>\n<p>The practice of casting lots was never condemned by God and on several occasions was sanctioned by him (Lv 16:8; Prv 18:18; Is 34:17). The principle behind the procedure is set forth in Proverbs 16:33, which affirms that the disposition or result of the lot is determined by God; therefore, the theory was that the lot pronounced the will of God.<\/p>\n<p>In the NT the soldiers cast lots over Jesus’ garments (Mt 27:35), and the disciples cast lots when they selected Matthias to the apostleship in place of Judas (Acts 1:26). After the outpouring of the Holy Spirit upon the church, the practice of casting lots ceased. Some scholars think that there was no further need for the practice to continue, as the Holy Spirit guided the church in its decisions.<\/p>\n<p><em>See also<\/em> Urim and Thummim.<\/p>","summary_ro":"LOTS, Casting of Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost. In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had...","summary_en":"LOTS, Casting of Practice common in the OT, less common in the NT prior to Pentecost, and absent in the biblical narrative after Pentecost. In the Bible the practice was used in a variety of circumstances, including (1) the selection of the scapegoat (Lv 16:8-10); (2) the allocation of the tribal inheritance in the Promised Land (Nm 26:55-56; Jos 14:2; Jgs 1:3); (3) the determination of the families who had to relocate to give a proper distribution of the populace or of those warriors who had...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27229,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Nehemiah","title_en":"Book of Nehemiah","content_ro":"<h3>NEHEMIAH, Book of<\/h3>\n<p>One of the last of the Jewish historical books.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Author<\/p>\n<p>• Historical Authenticity<\/p>\n<p>• Chronology<\/p>\n<p>• Significance<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In 597 <span>BC<\/span> Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 <span>BC<\/span> the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agriculture and commerce and in some instances acquired considerable wealth. The elders continued to function, prophets like Ezekiel ministered among the exiles, and resistance to religious apostasy was kept alive in the popular mind.<\/p>\n<p>With the appearance of the Persian king Cyrus the Great (559–530 <span>BC<\/span>), the Jewish exiles’ prospects altered dramatically. Cyrus was a civilized and enlightened statesman, and within a short time after his conquest of Babylon, he issued an edict (Ezr 1:2-4) that granted the expatriates permission to return to their homeland. Two separate groups of exiles returned to Judah and built a new sanctuary in Jerusalem on the site of Solomon’s temple in 516 <span>BC<\/span>. Then, under King Artaxerxes I (464–424 <span>BC<\/span>), two separate groups returned from Babylon under Ezra (458 <span>BC<\/span>) and Nehemiah (445 <span>BC<\/span>), respectively. From this seedbed there sprang the theocratic people of Judah, the Jews, dedicated to the law of God, isolated from foreign influence, and centered in Jerusalem.<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nehemiah’s personal memoirs form a considerable portion of the book that bears his name. These memoirs reveal a man of nobility and piety, who was compassionate, prudent, and patriotic. He was a man of generosity and fidelity, political acumen, and religious zeal, of total dedication to God, outstanding organizational ability, and dynamic leadership. At the same time Nehemiah possessed a capacity for ruthlessness when confronting the sin and waywardness of his compatriots (Neh 5:1-13) and the intrigues of powerful non-Jewish enemies (13:8, 28). Not surprisingly, then, a dispirited and dejected people awoke from their lethargic and apathetic state and responded to Nehemiah’s stringent approach to their situation (2:4; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"HistoricalAuthenticity\">Historical Authenticity<\/p>\n<p>According to Josephus and other early writers, the books of Ezra and Nehemiah formed one book in the early Hebrew Bible entitled the book of Ezra. The earliest Hebrew manuscript in which the two books are divided is dated 1448, and modern Hebrew Bibles refer to them as the books of Ezra and Nehemiah. In manuscripts of the Greek OT (LXX) they also formed one book. Origen, in the beginning of the third century, is the first to attest to a division. There is general acknowledgment of the genuineness of the personal memoirs of Nehemiah, which constitute a major part of the book.<\/p>\n<p>The historical framework of the book is confirmed by papyri that were discovered between 1898 and 1908 in Elephantine, an island in the upper Nile. Here Psammetichus II (593–588 <span>BC<\/span>) established a Jewish colony. The Elephantine papyri are well preserved, written in Aramaic, and are the fifth-century <span>BC<\/span> literary remains of this Jewish colony of the Persian period.<\/p>\n<p>The most important item among the papyri is a copy of a letter sent to the Persian governor of Judah in 407 <span>BC<\/span>. Three years earlier the Jewish temple in Elephantine had been destroyed. This disaster was the occasion of a letter to Jehohanan, the high priest in Jerusalem (see Neh 12:12-13). Now, in their letter to the governor in Judah, they asked permission to rebuild their temple and said that they had sent a similar request to Delaiah and Shelamiah, the sons of Sanballat (Nehemiah’s enemy, 2:10, 19; 4:1). The Elephantine papyri reveal that Sanballat was governor of the province of Samaria and that Tobiah was governor of the province of Ammon in Transjordan (2:10, 19). Here, then, is evidence that there was in Judah a twofold authority, civil and religious, and that the high priest of 408–407 <span>BC<\/span> was Jehohanan (12:13).<\/p>\n<p class=\"h2\" id=\"Chronology\">Chronology<\/p>\n<p>The question about whether Ezra or Nehemiah came to Jerusalem first has been hotly debated. There is no doubt that Nehemiah arrived in the city in 445 <span>BC<\/span>. The objections to the view that Ezra came to Jerusalem 13 years earlier, in 458 <span>BC<\/span>, raise questions concerning historical and textual data that are of such complexity as to preclude discussion of them here. However, achieving an understanding of the spiritual values of the book does not depend on a correct interpretation of the details of chronology. Arguments against the traditional chronology are neither altogether decisive, nor do they dispel the inherent complexities.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>When the exiles returned to Jerusalem, Judah had neither nationhood nor political status. Only one thing remained to them: their religion. They were the “remnant” of Yahweh’s chosen people, from whom would rise the new and glorious Israel. It was this vision that explains Nehemiah’s insistence that the Jewish people maintain the purity and exclusiveness of their religious faith and practice in order to rejuvenate their national life and rebuild the city walls (6:15), because this symbolized the racial and the religious purity of the people. He also insisted on separation from paganism, prohibition of marriage with non-Jews (13:23-28), and careful observance of the laws of the Sabbath (vv 15-22).<\/p>\n<p>It is, therefore, difficult to exaggerate the significance of the book of Nehemiah. Along with the book of Ezra, it furnishes the only consecutive Hebrew account of that period in Jewish history when the foundations of Judaism—with its inflexible segregation of the Jews and its passionate veneration of the Mosaic law—were laid. Of course, Haggai, Zechariah, and Malachi also contribute to knowledge of the period, but Nehemiah (with Ezra) provides a progressive narrative of this epoch. The return of the expatriates from Babylon to Jerusalem constitutes a resumption of the saving purposes of God for his ancient people, leading to the advent of Jesus Christ.<\/p>\n<p>The account of the return from Babylon under Nehemiah emphasizes the religious aspect of the community of repatriates in Jerusalem. But other, secondary factors should be noted: Nehemiah’s preoccupation with Judah’s political security and constitutional status to ensure its independence of Samaria; the rebuilding of the city walls; Nehemiah’s resettlements of population (7:4; 11:1-2); and his appointment to the governorship of the new province. However, there is no reference in the book of Nehemiah (or for that matter in Ezra) to a restoration to nationhood under a scion of the house of David—no mention of a Messiah, no allusion to the universal kingdom of God. Nehemiah manifests absolute loyalty to the Persian overlord who, while showing remarkable openness to Nehemiah’s request (2:4-9), still continues to levy taxes (5:4, 15).<\/p>\n<p>The repatriates retreated behind their city’s new walls and congregated around the second temple, completed in 516 <span>BC<\/span>. “The book of the law of Moses” (8:1), recognized by the Persian overlord as the law of the land of Judah, became central to Jewish devotion and worship. Judaism was the product of the restoration, which became both a protective barrier against, and a wall of separation from, the Gentiles. Religious institutions initiated during the Babylonian exile and transplanted to Jerusalem took deep and firm root: the synagogue where the Law and the Prophets were read and the prayers were offered; the scribes who worked with single-minded devotion; and the Sanhedrin that continued to serve the new theocracy.<\/p>\n<p>The Jewish remnant of the fifth century <span>BC<\/span> parallels the modern Christian church in that both share the challenge of spiritual reconstruction and renewal essential to God’s purposes.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the winter of 445 <span>BC<\/span>, the Persian court was in Susa, the ancient capital of Elam (1:1). There Nehemiah occupied a position of honor and influence (2:1). From Jerusalem, a company of Judeans arrived, among them Nehemiah’s brother, whose description of conditions in Jerusalem horrified and grieved Nehemiah (1:2-4). Four months later, and after much prayer, he reached Jerusalem with an armed escort (1:5–2:11). After a three-day inspection of the situation, Nehemiah realized that rebuilding the walls would be his primary task (2:12–3:32).<\/p>\n<p>An outburst of new national spirit caused latent opposition to surface. Sanballat, Tobiah, and Geshem were powerful, resourceful, astute antagonists. Through ridicule and rumors, they insinuated that work on the walls was a form of rebellion against the king (2:19; 4:1-3, 7-14; 6:1-9). But Nehemiah countered every subterfuge and stratagem with prayer and with an adamant refusal to deviate from his goal. There was also hostility from traitors within the camp (6:10-19). Despite all opposition, Jerusalem’s walls were reconstructed (v 15) and rededicated amid enthusiastic celebration (12:27-43).<\/p>\n<p>The community’s response to the reading by Ezra, priest and scribe, of the law of Moses and to its interpretation by the Levites (8:1-8), was a complex response of sorrow for sin and rejoicing in God (vv 9-18); of fasting and prayer (9:1-37); of renewing the covenant (9:38–10:29); and of self-commitment to obey God’s commandments, ordinances, and statutes (10:30-39). Chapters 11 and 12 refer to various offices and duties, civil and religious, and the names of the people appointed to them. Then follows the decision to exclude all people of foreign descent from Judaism (13:1-3).<\/p>\n<p>At this juncture Nehemiah traveled to Susa to give an account of his stewardship; a further leave of absence being granted, he returned to Jerusalem to find that serious irregularities were again present. His enemy Tobiah and the priest Eliashib were embroiled (13:4-9); the people failed to provide the Levites with adequate maintenance (vv 10-14); the laws of the Sabbath were being violated (vv 15-22); and Jews were marrying non-Jews (vv 23-32). Due to the increase of intermarriage with foreigners, the offspring could not speak Hebrew (vv 23-25). The danger of assimilation was halted by enforcing a policy of exclusivism.<\/p>\n<p>The book of Nehemiah ends rather abruptly with a description of his vigorous and ruthless handling of these deviations from the newly established principles and precepts of Judaism.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ezra, Book of; Ezra (Person) #1; Israel, History of; Judaism; Nehemiah (Person) #3; Postexilic Period.<\/p>","content_en":"<h3>NEHEMIAH, Book of<\/h3>\n<p>One of the last of the Jewish historical books.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Author<\/p>\n<p>• Historical Authenticity<\/p>\n<p>• Chronology<\/p>\n<p>• Significance<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In 597 <span>BC<\/span> Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 <span>BC<\/span> the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agriculture and commerce and in some instances acquired considerable wealth. The elders continued to function, prophets like Ezekiel ministered among the exiles, and resistance to religious apostasy was kept alive in the popular mind.<\/p>\n<p>With the appearance of the Persian king Cyrus the Great (559–530 <span>BC<\/span>), the Jewish exiles’ prospects altered dramatically. Cyrus was a civilized and enlightened statesman, and within a short time after his conquest of Babylon, he issued an edict (Ezr 1:2-4) that granted the expatriates permission to return to their homeland. Two separate groups of exiles returned to Judah and built a new sanctuary in Jerusalem on the site of Solomon’s temple in 516 <span>BC<\/span>. Then, under King Artaxerxes I (464–424 <span>BC<\/span>), two separate groups returned from Babylon under Ezra (458 <span>BC<\/span>) and Nehemiah (445 <span>BC<\/span>), respectively. From this seedbed there sprang the theocratic people of Judah, the Jews, dedicated to the law of God, isolated from foreign influence, and centered in Jerusalem.<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nehemiah’s personal memoirs form a considerable portion of the book that bears his name. These memoirs reveal a man of nobility and piety, who was compassionate, prudent, and patriotic. He was a man of generosity and fidelity, political acumen, and religious zeal, of total dedication to God, outstanding organizational ability, and dynamic leadership. At the same time Nehemiah possessed a capacity for ruthlessness when confronting the sin and waywardness of his compatriots (Neh 5:1-13) and the intrigues of powerful non-Jewish enemies (13:8, 28). Not surprisingly, then, a dispirited and dejected people awoke from their lethargic and apathetic state and responded to Nehemiah’s stringent approach to their situation (2:4; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"HistoricalAuthenticity\">Historical Authenticity<\/p>\n<p>According to Josephus and other early writers, the books of Ezra and Nehemiah formed one book in the early Hebrew Bible entitled the book of Ezra. The earliest Hebrew manuscript in which the two books are divided is dated 1448, and modern Hebrew Bibles refer to them as the books of Ezra and Nehemiah. In manuscripts of the Greek OT (LXX) they also formed one book. Origen, in the beginning of the third century, is the first to attest to a division. There is general acknowledgment of the genuineness of the personal memoirs of Nehemiah, which constitute a major part of the book.<\/p>\n<p>The historical framework of the book is confirmed by papyri that were discovered between 1898 and 1908 in Elephantine, an island in the upper Nile. Here Psammetichus II (593–588 <span>BC<\/span>) established a Jewish colony. The Elephantine papyri are well preserved, written in Aramaic, and are the fifth-century <span>BC<\/span> literary remains of this Jewish colony of the Persian period.<\/p>\n<p>The most important item among the papyri is a copy of a letter sent to the Persian governor of Judah in 407 <span>BC<\/span>. Three years earlier the Jewish temple in Elephantine had been destroyed. This disaster was the occasion of a letter to Jehohanan, the high priest in Jerusalem (see Neh 12:12-13). Now, in their letter to the governor in Judah, they asked permission to rebuild their temple and said that they had sent a similar request to Delaiah and Shelamiah, the sons of Sanballat (Nehemiah’s enemy, 2:10, 19; 4:1). The Elephantine papyri reveal that Sanballat was governor of the province of Samaria and that Tobiah was governor of the province of Ammon in Transjordan (2:10, 19). Here, then, is evidence that there was in Judah a twofold authority, civil and religious, and that the high priest of 408–407 <span>BC<\/span> was Jehohanan (12:13).<\/p>\n<p class=\"h2\" id=\"Chronology\">Chronology<\/p>\n<p>The question about whether Ezra or Nehemiah came to Jerusalem first has been hotly debated. There is no doubt that Nehemiah arrived in the city in 445 <span>BC<\/span>. The objections to the view that Ezra came to Jerusalem 13 years earlier, in 458 <span>BC<\/span>, raise questions concerning historical and textual data that are of such complexity as to preclude discussion of them here. However, achieving an understanding of the spiritual values of the book does not depend on a correct interpretation of the details of chronology. Arguments against the traditional chronology are neither altogether decisive, nor do they dispel the inherent complexities.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>When the exiles returned to Jerusalem, Judah had neither nationhood nor political status. Only one thing remained to them: their religion. They were the “remnant” of Yahweh’s chosen people, from whom would rise the new and glorious Israel. It was this vision that explains Nehemiah’s insistence that the Jewish people maintain the purity and exclusiveness of their religious faith and practice in order to rejuvenate their national life and rebuild the city walls (6:15), because this symbolized the racial and the religious purity of the people. He also insisted on separation from paganism, prohibition of marriage with non-Jews (13:23-28), and careful observance of the laws of the Sabbath (vv 15-22).<\/p>\n<p>It is, therefore, difficult to exaggerate the significance of the book of Nehemiah. Along with the book of Ezra, it furnishes the only consecutive Hebrew account of that period in Jewish history when the foundations of Judaism—with its inflexible segregation of the Jews and its passionate veneration of the Mosaic law—were laid. Of course, Haggai, Zechariah, and Malachi also contribute to knowledge of the period, but Nehemiah (with Ezra) provides a progressive narrative of this epoch. The return of the expatriates from Babylon to Jerusalem constitutes a resumption of the saving purposes of God for his ancient people, leading to the advent of Jesus Christ.<\/p>\n<p>The account of the return from Babylon under Nehemiah emphasizes the religious aspect of the community of repatriates in Jerusalem. But other, secondary factors should be noted: Nehemiah’s preoccupation with Judah’s political security and constitutional status to ensure its independence of Samaria; the rebuilding of the city walls; Nehemiah’s resettlements of population (7:4; 11:1-2); and his appointment to the governorship of the new province. However, there is no reference in the book of Nehemiah (or for that matter in Ezra) to a restoration to nationhood under a scion of the house of David—no mention of a Messiah, no allusion to the universal kingdom of God. Nehemiah manifests absolute loyalty to the Persian overlord who, while showing remarkable openness to Nehemiah’s request (2:4-9), still continues to levy taxes (5:4, 15).<\/p>\n<p>The repatriates retreated behind their city’s new walls and congregated around the second temple, completed in 516 <span>BC<\/span>. “The book of the law of Moses” (8:1), recognized by the Persian overlord as the law of the land of Judah, became central to Jewish devotion and worship. Judaism was the product of the restoration, which became both a protective barrier against, and a wall of separation from, the Gentiles. Religious institutions initiated during the Babylonian exile and transplanted to Jerusalem took deep and firm root: the synagogue where the Law and the Prophets were read and the prayers were offered; the scribes who worked with single-minded devotion; and the Sanhedrin that continued to serve the new theocracy.<\/p>\n<p>The Jewish remnant of the fifth century <span>BC<\/span> parallels the modern Christian church in that both share the challenge of spiritual reconstruction and renewal essential to God’s purposes.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the winter of 445 <span>BC<\/span>, the Persian court was in Susa, the ancient capital of Elam (1:1). There Nehemiah occupied a position of honor and influence (2:1). From Jerusalem, a company of Judeans arrived, among them Nehemiah’s brother, whose description of conditions in Jerusalem horrified and grieved Nehemiah (1:2-4). Four months later, and after much prayer, he reached Jerusalem with an armed escort (1:5–2:11). After a three-day inspection of the situation, Nehemiah realized that rebuilding the walls would be his primary task (2:12–3:32).<\/p>\n<p>An outburst of new national spirit caused latent opposition to surface. Sanballat, Tobiah, and Geshem were powerful, resourceful, astute antagonists. Through ridicule and rumors, they insinuated that work on the walls was a form of rebellion against the king (2:19; 4:1-3, 7-14; 6:1-9). But Nehemiah countered every subterfuge and stratagem with prayer and with an adamant refusal to deviate from his goal. There was also hostility from traitors within the camp (6:10-19). Despite all opposition, Jerusalem’s walls were reconstructed (v 15) and rededicated amid enthusiastic celebration (12:27-43).<\/p>\n<p>The community’s response to the reading by Ezra, priest and scribe, of the law of Moses and to its interpretation by the Levites (8:1-8), was a complex response of sorrow for sin and rejoicing in God (vv 9-18); of fasting and prayer (9:1-37); of renewing the covenant (9:38–10:29); and of self-commitment to obey God’s commandments, ordinances, and statutes (10:30-39). Chapters 11 and 12 refer to various offices and duties, civil and religious, and the names of the people appointed to them. Then follows the decision to exclude all people of foreign descent from Judaism (13:1-3).<\/p>\n<p>At this juncture Nehemiah traveled to Susa to give an account of his stewardship; a further leave of absence being granted, he returned to Jerusalem to find that serious irregularities were again present. His enemy Tobiah and the priest Eliashib were embroiled (13:4-9); the people failed to provide the Levites with adequate maintenance (vv 10-14); the laws of the Sabbath were being violated (vv 15-22); and Jews were marrying non-Jews (vv 23-32). Due to the increase of intermarriage with foreigners, the offspring could not speak Hebrew (vv 23-25). The danger of assimilation was halted by enforcing a policy of exclusivism.<\/p>\n<p>The book of Nehemiah ends rather abruptly with a description of his vigorous and ruthless handling of these deviations from the newly established principles and precepts of Judaism.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ezra, Book of; Ezra (Person) #1; Israel, History of; Judaism; Nehemiah (Person) #3; Postexilic Period.<\/p>","summary_ro":"NEHEMIAH, Book of One of the last of the Jewish historical books. Preview • Background • Author • Historical Authenticity • Chronology • Significance • Content Background In 597 BC Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 BC the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agric...","summary_en":"NEHEMIAH, Book of One of the last of the Jewish historical books. Preview • Background • Author • Historical Authenticity • Chronology • Significance • Content Background In 597 BC Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 BC the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agric...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48237,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","content_en":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","summary_ro":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","summary_en":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48238,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","content_en":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","summary_ro":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","summary_en":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","content_en":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","summary_ro":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","summary_en":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","content_en":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","summary_ro":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","summary_en":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103489,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","content_en":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","summary_ro":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","summary_en":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103490,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","content_en":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","summary_ro":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","summary_en":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","content_en":"<p><strong>11:1-36<\/strong> The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.<\/p>","summary_ro":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","summary_en":"11:1-36 The narrative returns to the issue of repopulating the secure city of Jerusalem (see 7:1-5). The list of names roughly parallels the list in 1 Chr 9:2-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:1","title_en":"Study Note: Neemia 11:1","content_ro":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","content_en":"<p><strong>11:1-2<\/strong> <em>Sacred lots<\/em> were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).<\/p>","summary_ro":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","summary_en":"11:1-2 Sacred lots were probably the Urim and Thummim (10:34; Josh 7:14, 16-18; 14:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61409,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64671,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89035,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92297,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116661,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119923,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144287,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147549,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":18629,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jedaiah","title_en":"Jedaiah","content_ro":"<h3>JEDAIAH<\/h3>\n<li>1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37).<\/li>\n<li>2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10).<\/li>\n<li>3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families listed below are probably a part of this priestly line, but their exact relationships are difficult to determine.<\/li>\n<li>4. Provincial priest who agreed to resettle in postexilic Jerusalem (Neh 11:10; cf. v 2).<\/li>\n<li>5. Priest who returned with Zerubbabel after the exile (Neh 12:6-7). In the next generation this was the name of a family (v 21).<\/li>\n<li>6. One of the exiles taken by Zechariah as witness to the symbolic crowning of Joshua (<span>nlt<\/span> “Jeshua”). He may be the same as #4 or #5 above. He came back from captivity bringing gifts for the temple in the days of the high priest Joshua (Zec 6:10-14).<\/li>","content_en":"<h3>JEDAIAH<\/h3>\n<li>1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37).<\/li>\n<li>2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10).<\/li>\n<li>3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families listed below are probably a part of this priestly line, but their exact relationships are difficult to determine.<\/li>\n<li>4. Provincial priest who agreed to resettle in postexilic Jerusalem (Neh 11:10; cf. v 2).<\/li>\n<li>5. Priest who returned with Zerubbabel after the exile (Neh 12:6-7). In the next generation this was the name of a family (v 21).<\/li>\n<li>6. One of the exiles taken by Zechariah as witness to the symbolic crowning of Joshua (<span>nlt<\/span> “Jeshua”). He may be the same as #4 or #5 above. He came back from captivity bringing gifts for the temple in the days of the high priest Joshua (Zec 6:10-14).<\/li>","summary_ro":"JEDAIAH 1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37). 2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10). 3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families...","summary_en":"JEDAIAH 1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37). 2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10). 3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":13454,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy","title_en":"Genealogy","content_ro":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","summary_en":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27369,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethinim*","title_en":"Nethinim*","content_ro":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","content_en":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","summary_ro":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","summary_en":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31363,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Priests and Levites","title_en":"Priests and Levites","content_ro":"<h3>PRIESTS AND LEVITES<\/h3>\n<p>Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levites fulfilled a variety of essentially religious duties and were equivalent approximately to the clergy in modern times. They were professional men and were supported for their full-time religious work.<\/p>\n<p>The role of the priesthood may be seen most clearly in the context of Israelite religion as a whole. At the heart of religion was a relationship with God; to be an Israelite or a Jew was to know and maintain a continuous relationship with the living God. This relationship found its outward expression in a variety of contexts: the covenant, the temple, worship, and every facet of daily life. Thus religion, understood as a relationship, had two perspectives: the relationship with God and that with fellow human beings. It had both a personal and a communal dimension to it. The priests were the guardians and servants of this life of relationship, which was at the heart of OT religion; all their functions can best be understood within the context of a relationship between God and Israel. The prophets, too, were servants of the covenant relationship. While the priests functioned as the normal servants of religion, the prophets’ role was more that of calling a delinquent people back to the relationship with God in times of crisis.<\/p>\n<p>In the OT, there are frequent references to both priests and Levites; in a number of biblical texts, however, the distinction is not clear (see, e.g., Dt 18:1-8). From the scholarly point of view, the precise relationship between priests and Levites is a continuing problem that has not yet been fully resolved. In general terms, only the sons of Aaron were to assume the role of priests; all other Levites would have religious functions, though technically they would not be priests. While this distinction is clear in most biblical texts, in others there is lack of certainty and clarity. It is clear, however, that <em>priests<\/em> (Levites descended from Aaron) and <em>Levites<\/em> (other than the descendants of Aaron) all had professional religious duties to perform. The precise nature of those duties varied from time to time in the course of Israel’s history.<\/p>\n<p>Preview<\/p>\n<p>• The Origins of the Priesthood<\/p>\n<p>• The High Priest<\/p>\n<p>• The Priests<\/p>\n<p>• The Levites<\/p>\n<p>• The History of the Institution<\/p>\n<p>• The Priesthood in New Testament Times<\/p>\n<p class=\"h2\" id=\"TheOriginsofthePriesthood\">The Origins of the Priesthood<\/p>\n<p>The priesthood in Israel began during the time of Moses and Aaron. The exodus from Egypt was not only the liberation of a group of Hebrew slaves but also the birth of the nation of Israel. The nation that was born in the exodus was given its constitution in the covenant of Sinai. The law of this covenant established the foundations and origins of Israelite priesthood. It provides insight into the three basic categories to be considered: the high priest, the priests, and the Levites.<\/p>\n<p class=\"h2\" id=\"TheHighPriest\">The High Priest<\/p>\n<p>Any large and complex organization requires a head or leader, and this was true also of the Hebrew priesthood (though in its early days it was a small organization). The covenant was established through Moses, the prophet, through whom God gave the offer and substance of the covenant relationship; religious life within the covenant was to be the primary responsibility of Aaron, who was the first and chief priest.<\/p>\n<p>In the earliest days of Israel’s priesthood, it is probable that the high priest’s office was relatively informal; he was chief or leader among his fellow priests. The office was significant, nevertheless, and involved a special ritual of investiture, special clothing, and certain special responsibilities. While the high priest’s duties were similar in principle to those of other priests, he had certain exclusive responsibilities. To some extent, his duties were administrative, pertaining to all the priests of whom he had charge. But his position was more weighty than that of an administrator; just as all priests were the servants and guardians of the covenant relationship, so the high priest was chief servant and chief guardian. In his hands rested spiritual responsibility for the entire people of God, and therein lay the true honor and gravity of his position.<\/p>\n\n<p>This spiritual seniority of the high priest is seen most clearly in certain tasks he undertook within Israel’s life of worship. The clearest example may be seen in the annual observation of the Day of Atonement (Yom Kippur). On that day alone, the high priest entered the Holy of Holies and, standing before the “mercy seat,” he sought God’s forgiveness and mercy for the whole nation of Israel (Lv 16:1-19). It is in that ceremony that Israel’s covenant faith is seen most clearly. Israel’s religion was one of relationship with a holy God, and human evil disrupted that relationship. While all worship and sacrifices throughout the year were concerned with the continuation of the relationship, the Day of Atonement was the most solemn day of the year, in which the attention of all the people focused upon the meaning of their existence. Life held meaning only if the relationship with God could be maintained; the high priest had the great honor and heavy burden of seeking God’s mercy for all Israel.<\/p>\n<p>The special clothing worn by the high priest was symbolic of the nature and importance of his office; although all the symbolism cannot be determined, some of it is made clear in the biblical text. There are three particular themes in the symbolism. The first is beauty. The sense of beauty emerges from the quality and design of all the items of clothing, together with the use of color and precious stones. But beauty is dominant in the breastplate; the Hebrew word translated approximately as “breastplate” has as its basic sense “beauty” or “excellence.” The clothing symbolizes beauty, while beauty describes the office; the two other themes associated with the symbolism bring out the excellence of the office.<\/p>\n<p>The second theme is the role of the priest as representative of Israel before God. This essential dimension of the office of the high priest is explicitly identified in the names of the tribes of Israel in the two onyx stones in the ephod, and in the 12 precious stones attached to the breastplate. The high priest entered God’s presence to seek deliverance from God’s judgment (the breastplate is identified with judgment; Ex 28:15) for his people and in order to keep the people constantly in God’s remembrance (v 12), as symbolized by the two onyx stones. The third theme is the role of high priest as the representative of God to Israel. This dimension of the office is seen in the Urim and Thummim, kept in the breastpiece, by means of which God made known his will to Israel. The high priest, Aaron, fully robed, was a splendid figure, and the splendor of his garments indicated the magnificence of the office with which he had been entrusted.<\/p>\n<p>The high priesthood was to be passed on within the family (for the high priest was expected to be a married man), although in later history the practice was not always adhered to. On Aaron’s death, the office passed to Eleazar, one of his four sons.<\/p>\n<p class=\"h2\" id=\"ThePriests\">The Priests<\/p>\n<p>Priests took office not as the result of a particular vocation but by virtue of priestly descent. Thus the first priests were the four sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. These four were ordained at the same time that Aaron was ordained high priest (Ex 28:1). Like him, they had special clothing, which was basically similar, though it lacked the distinctive garments of the high priest (the special ephod, the breastpiece, and the crown). The priesthood would be passed down through their sons.<\/p>\n<p>The sanctity of the priestly office was such that it was preserved from degeneration through specific laws. A man must be a descendant of Aaron to be a priest, but he was also required to meet a variety of other qualifications. He would not marry a divorcée or a former prostitute (Lv 21:7). If he was afflicted by certain kinds of disease or congenital defects, he was barred from priestly office (e.g., blindness, lameness, mutilation, being a hunchback or dwarf; vv 16-23). The principle involved was similar to that applying to animals used in sacrifice—only those free from defect or blemish were suitable for divine service.<\/p>\n<p>In the earliest days of the priesthood there is some information provided in the biblical text concerning the specific duties of the priests. Eleazar had overall responsibility for the tabernacle and its offerings (Nm 4:16); assisted Moses in a number of duties, such as numbering the people and dividing the land (26:1-2; 32:2); and later served as an adviser to Joshua. Ithamar was responsible for the construction of the tabernacle (Ex 38:21) and supervised the families of the Gershonites and Merarites (Nm 4:28-33). Nadab and Abihu, however, died soon after their ordination as a result of a sinful act in their priestly duties (Lv 10:1-7), which may have been related in part to drunkenness (vv 8-9).<\/p>\n<p>Priestly duties, in general, fell into three areas (Dt 33:8-10). First, priests were responsible, in conjunction with the high priest, for declaring God’s will to the people. Second, they had responsibilities in religious education; they were to teach to Israel God’s ordinances and law (v 10). Third, they were to be the servants of the tabernacle, participating in Israel’s sacrifices and worship. There were a number of other duties that may have fallen to them, which they would have shared with the Levites in general.<\/p>\n<p>The priests, along with all other Levites, did not own any land, as did the other Israelite tribes. Their task was to be entirely in the direct service to God. The absence of land, however, meant that they could not support and feed themselves as could other men and women. Consequently, the law specified that they could be supported for their services by the people as a whole. They were to receive, from worshipers, portions of animals that were brought to the tabernacle, as well as corn, wine, oil, and wool.<\/p>\n<p class=\"h2\" id=\"TheLevites\">The Levites<\/p>\n<p>This term includes the priests, in a broad sense, for the sons of Aaron belonged to the tribe of Levi. For practical purposes, however, the Levites were those of the tribe other than the priests. The Levites also functioned in the service of the tabernacle, though they had a subordinate position. They, too, were professional men and were paid in money and in kind for their services. Though they did not inherit tribal territory of their own, there were a number of cities set aside for their use (Nm 35:1-8), and pasturelands were designated outside those cities for their livestock.<\/p>\n<p>The Levites were divided into three principal families, the descendants of Kohath, Gershon, and Merari (Nm 4). Each of these families had particular responsibilities with respect to the care and transport of the tabernacle. The sons of Kohath carried the tabernacle furniture (after it had been covered by the priests), the sons of Gershon cared for the coverings and screens, and the sons of Merari carried and erected the tabernacle’s frame. The priests, by contrast, were responsible for the transportation of the ark of the covenant. The role of each Levite, as servant of the tabernacle, was restricted; he undertook his professional duties between the ages of 25 and 50 (8:24-26).<\/p>\n<p>Although many of the duties of the Levites were of a mundane nature, they also had a very significant religious role. The law required that all the firstborn, including firstborn sons, be given to God, recalling the slaying of the firstborn at the exodus from Egypt. The Levites’ role in religion was that of being accepted by God in the place of the firstborn sons of Israel (Nm 3:11-13); their cattle, too, were accepted in place of the Israelites’ firstborn cattle. In the census taken in the time of Moses, the firstborn Israelites exceeded the number of the Levites, and a five-shekel redemption fee had to be paid into the priestly coffers for each person in excess (vv 40-51). The representative and substitutionary nature of the Levites can be seen in Israelite religion. Like the priests, they played a part in the larger activity of mediation between God and Israel.<\/p>\n<p>The law of Deuteronomy specifies a number of duties that may have fallen upon both priests and Levites (though the texts are ambiguous). These duties included participation in the activity of the law courts as judges, perhaps with special reference to religious crimes (Dt 17:8-9), taking care of the Book of the Law (v 18), controlling the lives and health of lepers (24:8), and participating directly in the conduct of covenant renewal ceremonies (27:9).<\/p>\n<p class=\"h2\" id=\"TheHistoryoftheInstitution\">The History of the Institution<\/p>\n<p>In theory, the covenant law of Moses determined the nature and course of the offices of priests and Levites for the future history of Israel. In practice, however, changing historical circumstances and changes in the shape of Israel’s religion and culture altered the shape of the priesthood and the role of the Levites from time to time. And even more significantly, the persons who held the offices shaped them and their effectiveness through their faithfulness or unfaithfulness.<\/p>\n<h5>The Priesthood before the Monarchy<\/h5>\n<p>In the time of Joshua, the priests continued to undertake their important task of carrying the ark of the covenant. The Levites assisted in the division and allocation of the newly acquired land among the Israelite tribes. In Joshua 21, there is a detailed list of the allocation of cities to both priests and Levites, in fulfillment of the earlier legislation. In the days of the settlement, beyond the Conquest, there is some evidence that the Levites took over the priestly duty of transporting the ark (1 Sm 6:15; 2 Sm 15:24).<\/p>\n<p>The writer of the book of Judges has recorded two stories that illuminate the lives of particular Levites. The first, the story of Micah (Jgs 17–18), describes the establishment of a local shrine in which Micah’s son was appointed as a priest (though he was not of Levite or Aaronic descent). Later, Micah hired an itinerant Levite to function as a priest in his shrine, though subsequently that Levite was persuaded to serve the tribe of Dan as a priest. It is difficult to fit the details of this story into the theoretical model of priests and Levites, though the story may illustrate the confused state of Israel’s religion at the time. What is particularly significant is that the role of the Levite-priest was primarily oracular (18:5-6). The second story in Judges is the rather horrifying account of a Levite and his concubine (ch 19). The story illustrates the moral decline and lack of law and order in Israel at the time, but it sheds little light on the role of the Levites.<\/p>\n<p>More information is provided about the priesthood during the 11th century <span>BC<\/span>, immediately before the establishment of the monarchy. The tabernacle (by now probably a semipermanent structure) and the ark of the covenant were located in Shiloh. The priest in charge of the sanctuary in Shiloh was Eli, who may have been a descendant of Aaron’s son Ithamar. His two sons, Hophni and Phinehas, also served as priests, indicating that the principle of family descent was still operative with respect to the priesthood. But although Eli was a faithful priest, his two sons abused the office.<\/p>\n<p>The precise role of Samuel in this period is unclear. He was primarily a judge and a prophet, but it is difficult to determine whether he was also a priest. In the historical narrative, he is not called a priest, though Psalm 99:6 might be interpreted to indicate his priestly office. There are a number of passages, however, that indicate he acted like a priest. For example, he offered sacrifices (1 Sm 7:9-10); as a young man he served in the sanctuary of Shiloh and wore an ephod (ch 2). Furthermore, one of the biblical genealogies implies priestly descent (1 Chr 6:23-30). Nevertheless, he is not normally identified as a priest and the introduction to his story refers to him as an Ephraimite, by descent from his father (1 Sm 1:1), not a Levite. If the priest is perceived as a permanent servant of the sanctuary, as was Eli, then it is clear that Samuel was not a priest. But the priestly role of Samuel may perhaps be related to the fact that his mother “lent” him to God (v 28) while he was still a boy.<\/p>\n<h5>The Priesthood during the Time of David and Solomon<\/h5>\n<p>Several radical changes took place during the reign of David and Solomon. These were a result, primarily, of the establishment of a permanent temple in Jerusalem and the installation of the ark of the covenant there. During the time of Saul, the first king of Israel, the social structure was essentially the same as it had been in the time of the judges. Saul, as king, was a military leader, but his relationship to religion and the priesthood was not clearly determined.<\/p>\n<p>David changed the situation in many important respects. After his capture of the city of Jerusalem, he made that place the political and religious capital of his nation. The religious centrality of Jerusalem was assured by moving the ark of the covenant there, together with the tabernacle. Jerusalem now became the permanent location of the ark, and therefore the permanent center of religion; at the same time, the various regional shrines, which had developed in the premonarchical period, were gradually eliminated.<\/p>\n<p>These changes had numerous implications for the priesthood and the Levites. During David’s reign, there were two principal priests, Abiathar and Zadok. Abiathar, a former priest of Nob, had joined David before his rise to power; he appears to have been a descendant of Eli, and through him of Ithamar, one of Aaron’s sons. Zadok’s background is less clear, though his lineage appears to go back to Aaron’s other son, Eleazar. These two priests are always named together in the texts describing David’s reign, and Zadok is always mentioned before Abiathar. Although neither is explicitly identified as high priest in the ancient texts, there is some evidence to suggest that Abiathar functioned as high priest (1 Kgs 2:35); in NT times, he is identified as such (Mk 2:26). Zadok, during David’s reign, may have been particularly responsible for the care of the ark of the covenant (2 Sm 15:24-25). These two priests had a significant position in David’s royal establishment; they may also have shared overall responsibility for the priests, whose lives were now centered on the Jerusalem temple.<\/p>\n<p>Much of David’s time was focused upon the preparations for building a permanent temple for God. In the preparation for the temple, and in its completion during the reign of King Solomon, the new activities of the Levites may be seen. (The construction of a permanent temple automatically removed their former responsibilities related to the care and transportation of the tabernacle.) Large numbers of Levites were employed as laborers in the actual building of the temple. Others found new tasks in the worship of God in the tabernacle during David’s reign and in the temple upon its completion. To the Levites, and especially to Heman, Asaph, and Ethan, was given primary responsibility for the music of worship; this involved not only singing but also the playing of a variety of instruments in the temple’s orchestra or band. The Levites had also a variety of other tasks; they worked as gatekeepers at the sanctuary, assisted the priests in the preparation of sacrifices, kept the sanctuary clean, and functioned as general administrative and legal officers (1 Chr 23:1-32). Other Levites functioned as bankers, with primary responsibility for the temple treasuries (26:20-28).<\/p>\n<p>Following David’s death, there was a dispute over the royal succession, from which Solomon emerged as the new king. During his reign, the temple was brought to its completion and the regular worship of the nation was conducted there. In the matter of succession, however, Abiathar had supported a losing candidate, and when Solomon was made king, he lost his important office in the royal court. During Solomon’s reign, the control of the priesthood passed into the hands of Zadok.<\/p>\n<h5>The Priesthood during the Divided Monarchy<\/h5>\n<p>The great empire, which had been built by David and maintained by Solomon, collapsed after Solomon’s death. From the ruins, two new and relatively insignificant states emerged. The southern kingdom, Judah, retained Jerusalem as its capital and the temple as its center of worship. The northern kingdom, Israel, located its first capital at Shechem, from where it was later moved to Tirzah.<\/p>\n<p>In the southern state of Judah, the priests and Levites continued to function normally within the Jerusalem temple. The office of high priest continued to be passed on by descent within the family of Zadok, who had held office in Solomon’s reign. The continuity of office in this family was to be retained down into the time of the second temple, when the Zadokite succession was interrupted about 171 <span>BC<\/span>. Nevertheless, for all the continuity of religion in Jerusalem, all was not well with religion in Judah, neither during the reign of its first king, Rehoboam, nor during the reigns of his successors. During Rehoboam’s reign, there was a decline in religion and also in the priesthood, when popular forms of religion were introduced as a result of foreign influence (1 Kgs 14:22-24). The history of the southern kingdom was marked by periods of religious decline followed by reform, often as a result of the activities of the prophets. The role of the priesthood was all too rarely one of spiritual leadership, and the priests themselves were often the subject of criticism by the prophets (e.g., Jer 2:8, 26).<\/p>\n<p>The northern kingdom, whose first king was Jeroboam I, inevitably had to introduce some radical changes in religion. Jeroboam could not recognize the temple of Jerusalem, partly because it lay outside his state and partly because it was intimately associated with the royal line of David. Jeroboam established two principal shrines in his kingdom, both of which were to retain importance during the relatively short life of the northern kingdom (200 years). The first was at Bethel, in the southern part of his kingdom near the border of Judah (it was only about 12 miles, or 19.3 kilometers, north of Jerusalem). The second shrine, or sanctuary, was at Dan, in the far northern part of his kingdom.<\/p>\n<p>Both these sanctuaries had ancient associations with the Hebrew traditions. Bethel is referred to as early as the time of Abram (Gn 12:8), and the sanctuary at Dan is known from the history of the judges (Jgs 18). There may indeed have been priests and Levites still residing in these two places, descendants of the former servants of the sanctuaries. But Jeroboam established a non-Levitical priesthood to serve in these sanctuaries and in various smaller shrines or “high places,” thereby cutting off the religious tradition of the northern state even more radically from that of Judah. The royal sanctuary at Bethel, so close to the Jerusalem temple, may have been set up in deliberate competition with the Judean sanctuary.<\/p>\n<p>The history of the priesthood in the northern kingdom is no more impressive than that of Judah. Many of the prophets, including Amos, Hosea, and Jeremiah, condemned the northern sanctuaries and their priests. Hosea was forceful in his condemnation: “As marauders lie in ambush for a man, so do bands of priests; they murder on the road to Shechem, committing shameful crimes” (Hos 6:9, <span>niv<\/span>). Those to whom the spiritual lives of the chosen people had been entrusted only rarely lived up to their responsibilities.<\/p>\n<h5>Priests and Levites during and after the Exile<\/h5>\n<p>The northern kingdom came to its end in 722 <span>BC<\/span>, defeated by the armies of Assyria, but religious life continued in Judah for a while longer. Eventually, the end of the southern state came about 586 <span>BC<\/span>; the defeat of the state by the Babylonians was accompanied by the destruction of Jerusalem and its temple (Lam 2:20). The Babylonian commander took Seraiah, the high priest, and Zephaniah, his assistant, to Riblah, where, along with other officials, they were executed (2 Kgs 25:18-21). Then a policy of exile was established by the Babylonians; the most important and influential people of Judah were deported to Babylon, while the less significant were allowed to remain, for they were unlikely to cause trouble. Of those exiled from Judah, many may have been priests (Jer 29:1), for they were men of influence. By way of contrast, it seems likely that a much smaller number of Levites was exiled, reflecting perhaps their inferior social position.<\/p>\n<p>In the city of Jerusalem there was little normal religious life during the years of the exile; the altar had been destroyed and was not restored until after the exile. No doubt some kind of activity continued, but it was an impoverished form of religion. Most of the priests were in exile in Babylon, but they could not function, for there was no temple or sanctuary. Ezekiel implies that God himself was the only “sanctuary” for the exiles (Ez 11:16). Not until the return from exile and the restoration of Jerusalem and its temple could the normal functions of priests and Levites resume.<\/p>\n<p>When the Babylonian Empire was defeated, the new Persian conquerors instituted a policy whereby the Hebrew exiles could return to their homeland. Of those returning, 4,289 are designated as priests and members of priestly families, while only 341 were Levites (Ezr 2:36-42); the imbalance probably reflects the imbalance in the number of those exiled initially. Under Joshua (Jeshua), the priest, and Zerubbabel, work began on the restoration. The priests played a significant role in the first year of the return, in the restoration of the altar in Jerusalem, so that sacrifice and worship to God could resume. Once the altar had been restored, the work began on the temple itself in the second year of the return. In this work, both the priests and the Levites were involved, and the laying of new foundations for the temple began. When the foundation had been laid, both priests, in their vestments, and Levites, in their role as singers and musicians, participated in the ceremony of dedication (3:8-13). Again, when the temple had been rebuilt, both priests and Levites participated in the ceremony of dedication (6:16-18). The restoration, however, was concerned with more than buildings; it also involved a moral and religious component. Though priests and Levites helped in this task, they were also affected by it. Many, for example, had married foreign wives (9:1), and thus had to conform to Ezra’s reform laws.<\/p>\n<p>To some extent, the priests and Levites resumed their normal duties in the worship of the postexilic period. The priests were engaged in the conduct of the temple worship. The Levites assisted, as temple servants (Neh 11:3), as treasurers and collectors of tithes (10:37-39), and as instructors or teachers of the law of God (8:7-9). Nevertheless, the history of the priesthood after the exile is not free of blemish. Condemnation of the abuses of the priestly office was delivered by the prophet Malachi (Mal 1:6–2:9). Malachi catalogues a list of priestly evils reminiscent of the evil priests who lived during the time of the monarchy.<\/p>\n<p>The office of high priest continued after the exile among the descendants of Zadok, being held first by Joshua (Hg 1:1). The different political circumstances, however, changed the nature of the high priestly office. Whereas in the days of the monarchy the high priest was subservient to the king, there was no king, in the proper sense, after the exile. From a political perspective, the Jews were members of a province or colony; for practical purposes, they were a community based upon a common religion. The high priest was no longer subject to the secular authority of a Jewish king, but his religious authority was considerable, and in some ways his functions were similar to those of a king in preexilic times.<\/p>\n<h5>The Priesthood in the Maccabean Period<\/h5>\n<p>During the second century <span>BC<\/span>, some changes took place in the priesthood, particularly with respect to the office of high priest, which marked the end of the OT era and set the background for the NT period. Judea, in the second century, was ruled by the Seleucid kings, who had inherited a portion of the massive Greek Empire established by Alexander the Great. The Judean province was controlled internally under the high priesthood, whose authority was received from the Seleucid kings.<\/p>\n<p>For the first three decades of the second century <span>BC<\/span>, the high priesthood remained with the Zadokite line of descent. The high priests were members of the (Zadokite) Oniad family: first, Onias III (198–174 <span>BC<\/span>); then Jason, brother of Onias III (174–171 <span>BC<\/span>). It was in the period of Jason that there began a series of events that would terminate the Zadokite tradition.<\/p>\n<p>Onias III had opposed the Hellenization policy of Antiochus IV (Epiphanes), which threatened to undermine the Jewish faith. Antiochus replaced Onias by Jason, who in effect purchased the high priesthood from the Seleucid king. In purchasing the priestly office, Jason had set a dangerous precedent; although he was of Zadokite descent, his act implied that the office could be bought and that descent was not vital. The opponents of Jason, the Tobiads, were able to remove him from office and have their own candidate, Menelaus (who was not a Zadokite), appointed in his place. This act resulted in a civil war between those supporting Jason and those supporting Menelaus, and the war in turn culminated in ruthless repressive measures by Antiochus Epiphanes; there were massacres in Jerusalem, and the temple was desecrated (167 <span>BC<\/span>). The desecration of the temple led to the Maccabean revolt, as a result of which the Jews regained their independence for a short time. Menelaus retained the office of high priest until 161 <span>BC<\/span> and was succeeded by Alcimus (161–159 <span>BC<\/span>).<\/p>\n<p>There then followed a period during which there was no high priest for seven years. The political climate, however, was such that it became unlikely that the Zadokite line would ever regain the high priesthood, which had been established in the time of King Solomon. The Maccabean Jonathan gained control of Jerusalem, and in 152 <span>BC<\/span>, with the approval of the Seleucid king, he was formally invested with the high priest’s robes of office. He was succeeded as high priest and ruler by his brother Simon in 143 <span>BC<\/span>, who also held the office with the approval of the Seleucids (Demetrius II). But in the third year of his reign (140 <span>BC<\/span>), the high priesthood of Simon received public approval in a great religious assembly, and the family of Simon became “high priest forever” (1 Macc 14:41-47). That event marked the real termination of the Zadokite tradition and the foundation of the Hasmonean line.<\/p>\n<p>The establishment of the high priestly office outside the Zadokite line did not go without challenge. It is probable that a sect within Judaism, now known as the Essenes, was born in reaction to the high priesthood of Simon. The Essenes (better known for the Dead Sea Scrolls) appear to have been founded by a Zadokite priest who rejected the authenticity and authority of Simon. Thus, in a limited sense, the Zadokite priests continued to survive.<\/p>\n<p class=\"h2\" id=\"ThePriesthoodinNewTestamentTimes\">The Priesthood in New Testament Times<\/p>\n<p>In the early NT period, both priests and Levites continued to function within the Jewish religion. Zechariah, father of John the Baptist, was a priest belonging to the division of Abijah (Lk 1:5), and his wife was also of priestly descent. When Zechariah was visited by an angel, he was engaged at the time in priestly duties in the Jerusalem temple—various divisions of priests took responsibility for the temple services for a period of time and then returned to their homes (v 23), as another division took over. The distinction between priests and Levites is also maintained in the NT (Jn 1:19) and appears in Jesus’ parable concerning the Good Samaritan (Lk 10:31-32). Both priests and Levites were among the earliest converts to Christianity; Barnabas was a Levite from Cyprus (Acts 4:36), and several priests responded to the proclamation of the gospel (6:7).<\/p>\n<p>The office of high priest is frequently referred to in the NT. Several high priests are named, the plurality of current and former holders of the office reflecting the nature of the position as an essentially political appointment (as distinct from its oldest definition, that of an office passing from father to son on the death of the father). The two most significant high priests in the NT are those who held office during the lifetime of Jesus. Annas was high priest about <span>AD<\/span> 6 to 15, but even after he ceased to hold the office formally, he continued to exert considerable influence through his son-in-law, the high priest Caiaphas (c. <span>AD<\/span> 18–36). Both were significant figures in the trial of Jesus. At a later date, Ananias, son of Nedebaeus, was high priest (c. <span>AD<\/span> 47–58) and president of the Sanhedrin during the time in which Paul was brought to trial.<\/p>\n<p>The priesthood held considerable authority in NT times. Most internal and religious matters in the Roman province of Judea were within the authority of the Sanhedrin, which functioned as a kind of provincial government, though its powers were limited in certain matters by Rome. Its membership included the ruling and former high priests and a large number of Sadducees, many of whom belonged to influential priestly families. This priestly influence in the Sanhedrin was indicative of the important role of the temple in Jewish life during the first century <span>AD<\/span>.<\/p>\n<p>In <span>AD<\/span> 70, following the destruction of the temple in Jerusalem, a radical change came about in the significance of the priesthood in Judaism. The end of the temple removed in effect the purpose for the existence of the priesthood. Although the priesthood continued after a fashion until the Bar-Kochba rebellion in <span>AD<\/span> 135, its days were numbered after <span>AD<\/span> 70. Since the end of the first century <span>AD<\/span>, Judaism has developed without priests, and its course down to the present century has been charted by the rabbis, the spiritual descendants of the Pharisees.<\/p>\n<p><em>See also<\/em> Priesthood.<\/p>","content_en":"<h3>PRIESTS AND LEVITES<\/h3>\n<p>Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levites fulfilled a variety of essentially religious duties and were equivalent approximately to the clergy in modern times. They were professional men and were supported for their full-time religious work.<\/p>\n<p>The role of the priesthood may be seen most clearly in the context of Israelite religion as a whole. At the heart of religion was a relationship with God; to be an Israelite or a Jew was to know and maintain a continuous relationship with the living God. This relationship found its outward expression in a variety of contexts: the covenant, the temple, worship, and every facet of daily life. Thus religion, understood as a relationship, had two perspectives: the relationship with God and that with fellow human beings. It had both a personal and a communal dimension to it. The priests were the guardians and servants of this life of relationship, which was at the heart of OT religion; all their functions can best be understood within the context of a relationship between God and Israel. The prophets, too, were servants of the covenant relationship. While the priests functioned as the normal servants of religion, the prophets’ role was more that of calling a delinquent people back to the relationship with God in times of crisis.<\/p>\n<p>In the OT, there are frequent references to both priests and Levites; in a number of biblical texts, however, the distinction is not clear (see, e.g., Dt 18:1-8). From the scholarly point of view, the precise relationship between priests and Levites is a continuing problem that has not yet been fully resolved. In general terms, only the sons of Aaron were to assume the role of priests; all other Levites would have religious functions, though technically they would not be priests. While this distinction is clear in most biblical texts, in others there is lack of certainty and clarity. It is clear, however, that <em>priests<\/em> (Levites descended from Aaron) and <em>Levites<\/em> (other than the descendants of Aaron) all had professional religious duties to perform. The precise nature of those duties varied from time to time in the course of Israel’s history.<\/p>\n<p>Preview<\/p>\n<p>• The Origins of the Priesthood<\/p>\n<p>• The High Priest<\/p>\n<p>• The Priests<\/p>\n<p>• The Levites<\/p>\n<p>• The History of the Institution<\/p>\n<p>• The Priesthood in New Testament Times<\/p>\n<p class=\"h2\" id=\"TheOriginsofthePriesthood\">The Origins of the Priesthood<\/p>\n<p>The priesthood in Israel began during the time of Moses and Aaron. The exodus from Egypt was not only the liberation of a group of Hebrew slaves but also the birth of the nation of Israel. The nation that was born in the exodus was given its constitution in the covenant of Sinai. The law of this covenant established the foundations and origins of Israelite priesthood. It provides insight into the three basic categories to be considered: the high priest, the priests, and the Levites.<\/p>\n<p class=\"h2\" id=\"TheHighPriest\">The High Priest<\/p>\n<p>Any large and complex organization requires a head or leader, and this was true also of the Hebrew priesthood (though in its early days it was a small organization). The covenant was established through Moses, the prophet, through whom God gave the offer and substance of the covenant relationship; religious life within the covenant was to be the primary responsibility of Aaron, who was the first and chief priest.<\/p>\n<p>In the earliest days of Israel’s priesthood, it is probable that the high priest’s office was relatively informal; he was chief or leader among his fellow priests. The office was significant, nevertheless, and involved a special ritual of investiture, special clothing, and certain special responsibilities. While the high priest’s duties were similar in principle to those of other priests, he had certain exclusive responsibilities. To some extent, his duties were administrative, pertaining to all the priests of whom he had charge. But his position was more weighty than that of an administrator; just as all priests were the servants and guardians of the covenant relationship, so the high priest was chief servant and chief guardian. In his hands rested spiritual responsibility for the entire people of God, and therein lay the true honor and gravity of his position.<\/p>\n\n<p>This spiritual seniority of the high priest is seen most clearly in certain tasks he undertook within Israel’s life of worship. The clearest example may be seen in the annual observation of the Day of Atonement (Yom Kippur). On that day alone, the high priest entered the Holy of Holies and, standing before the “mercy seat,” he sought God’s forgiveness and mercy for the whole nation of Israel (Lv 16:1-19). It is in that ceremony that Israel’s covenant faith is seen most clearly. Israel’s religion was one of relationship with a holy God, and human evil disrupted that relationship. While all worship and sacrifices throughout the year were concerned with the continuation of the relationship, the Day of Atonement was the most solemn day of the year, in which the attention of all the people focused upon the meaning of their existence. Life held meaning only if the relationship with God could be maintained; the high priest had the great honor and heavy burden of seeking God’s mercy for all Israel.<\/p>\n<p>The special clothing worn by the high priest was symbolic of the nature and importance of his office; although all the symbolism cannot be determined, some of it is made clear in the biblical text. There are three particular themes in the symbolism. The first is beauty. The sense of beauty emerges from the quality and design of all the items of clothing, together with the use of color and precious stones. But beauty is dominant in the breastplate; the Hebrew word translated approximately as “breastplate” has as its basic sense “beauty” or “excellence.” The clothing symbolizes beauty, while beauty describes the office; the two other themes associated with the symbolism bring out the excellence of the office.<\/p>\n<p>The second theme is the role of the priest as representative of Israel before God. This essential dimension of the office of the high priest is explicitly identified in the names of the tribes of Israel in the two onyx stones in the ephod, and in the 12 precious stones attached to the breastplate. The high priest entered God’s presence to seek deliverance from God’s judgment (the breastplate is identified with judgment; Ex 28:15) for his people and in order to keep the people constantly in God’s remembrance (v 12), as symbolized by the two onyx stones. The third theme is the role of high priest as the representative of God to Israel. This dimension of the office is seen in the Urim and Thummim, kept in the breastpiece, by means of which God made known his will to Israel. The high priest, Aaron, fully robed, was a splendid figure, and the splendor of his garments indicated the magnificence of the office with which he had been entrusted.<\/p>\n<p>The high priesthood was to be passed on within the family (for the high priest was expected to be a married man), although in later history the practice was not always adhered to. On Aaron’s death, the office passed to Eleazar, one of his four sons.<\/p>\n<p class=\"h2\" id=\"ThePriests\">The Priests<\/p>\n<p>Priests took office not as the result of a particular vocation but by virtue of priestly descent. Thus the first priests were the four sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. These four were ordained at the same time that Aaron was ordained high priest (Ex 28:1). Like him, they had special clothing, which was basically similar, though it lacked the distinctive garments of the high priest (the special ephod, the breastpiece, and the crown). The priesthood would be passed down through their sons.<\/p>\n<p>The sanctity of the priestly office was such that it was preserved from degeneration through specific laws. A man must be a descendant of Aaron to be a priest, but he was also required to meet a variety of other qualifications. He would not marry a divorcée or a former prostitute (Lv 21:7). If he was afflicted by certain kinds of disease or congenital defects, he was barred from priestly office (e.g., blindness, lameness, mutilation, being a hunchback or dwarf; vv 16-23). The principle involved was similar to that applying to animals used in sacrifice—only those free from defect or blemish were suitable for divine service.<\/p>\n<p>In the earliest days of the priesthood there is some information provided in the biblical text concerning the specific duties of the priests. Eleazar had overall responsibility for the tabernacle and its offerings (Nm 4:16); assisted Moses in a number of duties, such as numbering the people and dividing the land (26:1-2; 32:2); and later served as an adviser to Joshua. Ithamar was responsible for the construction of the tabernacle (Ex 38:21) and supervised the families of the Gershonites and Merarites (Nm 4:28-33). Nadab and Abihu, however, died soon after their ordination as a result of a sinful act in their priestly duties (Lv 10:1-7), which may have been related in part to drunkenness (vv 8-9).<\/p>\n<p>Priestly duties, in general, fell into three areas (Dt 33:8-10). First, priests were responsible, in conjunction with the high priest, for declaring God’s will to the people. Second, they had responsibilities in religious education; they were to teach to Israel God’s ordinances and law (v 10). Third, they were to be the servants of the tabernacle, participating in Israel’s sacrifices and worship. There were a number of other duties that may have fallen to them, which they would have shared with the Levites in general.<\/p>\n<p>The priests, along with all other Levites, did not own any land, as did the other Israelite tribes. Their task was to be entirely in the direct service to God. The absence of land, however, meant that they could not support and feed themselves as could other men and women. Consequently, the law specified that they could be supported for their services by the people as a whole. They were to receive, from worshipers, portions of animals that were brought to the tabernacle, as well as corn, wine, oil, and wool.<\/p>\n<p class=\"h2\" id=\"TheLevites\">The Levites<\/p>\n<p>This term includes the priests, in a broad sense, for the sons of Aaron belonged to the tribe of Levi. For practical purposes, however, the Levites were those of the tribe other than the priests. The Levites also functioned in the service of the tabernacle, though they had a subordinate position. They, too, were professional men and were paid in money and in kind for their services. Though they did not inherit tribal territory of their own, there were a number of cities set aside for their use (Nm 35:1-8), and pasturelands were designated outside those cities for their livestock.<\/p>\n<p>The Levites were divided into three principal families, the descendants of Kohath, Gershon, and Merari (Nm 4). Each of these families had particular responsibilities with respect to the care and transport of the tabernacle. The sons of Kohath carried the tabernacle furniture (after it had been covered by the priests), the sons of Gershon cared for the coverings and screens, and the sons of Merari carried and erected the tabernacle’s frame. The priests, by contrast, were responsible for the transportation of the ark of the covenant. The role of each Levite, as servant of the tabernacle, was restricted; he undertook his professional duties between the ages of 25 and 50 (8:24-26).<\/p>\n<p>Although many of the duties of the Levites were of a mundane nature, they also had a very significant religious role. The law required that all the firstborn, including firstborn sons, be given to God, recalling the slaying of the firstborn at the exodus from Egypt. The Levites’ role in religion was that of being accepted by God in the place of the firstborn sons of Israel (Nm 3:11-13); their cattle, too, were accepted in place of the Israelites’ firstborn cattle. In the census taken in the time of Moses, the firstborn Israelites exceeded the number of the Levites, and a five-shekel redemption fee had to be paid into the priestly coffers for each person in excess (vv 40-51). The representative and substitutionary nature of the Levites can be seen in Israelite religion. Like the priests, they played a part in the larger activity of mediation between God and Israel.<\/p>\n<p>The law of Deuteronomy specifies a number of duties that may have fallen upon both priests and Levites (though the texts are ambiguous). These duties included participation in the activity of the law courts as judges, perhaps with special reference to religious crimes (Dt 17:8-9), taking care of the Book of the Law (v 18), controlling the lives and health of lepers (24:8), and participating directly in the conduct of covenant renewal ceremonies (27:9).<\/p>\n<p class=\"h2\" id=\"TheHistoryoftheInstitution\">The History of the Institution<\/p>\n<p>In theory, the covenant law of Moses determined the nature and course of the offices of priests and Levites for the future history of Israel. In practice, however, changing historical circumstances and changes in the shape of Israel’s religion and culture altered the shape of the priesthood and the role of the Levites from time to time. And even more significantly, the persons who held the offices shaped them and their effectiveness through their faithfulness or unfaithfulness.<\/p>\n<h5>The Priesthood before the Monarchy<\/h5>\n<p>In the time of Joshua, the priests continued to undertake their important task of carrying the ark of the covenant. The Levites assisted in the division and allocation of the newly acquired land among the Israelite tribes. In Joshua 21, there is a detailed list of the allocation of cities to both priests and Levites, in fulfillment of the earlier legislation. In the days of the settlement, beyond the Conquest, there is some evidence that the Levites took over the priestly duty of transporting the ark (1 Sm 6:15; 2 Sm 15:24).<\/p>\n<p>The writer of the book of Judges has recorded two stories that illuminate the lives of particular Levites. The first, the story of Micah (Jgs 17–18), describes the establishment of a local shrine in which Micah’s son was appointed as a priest (though he was not of Levite or Aaronic descent). Later, Micah hired an itinerant Levite to function as a priest in his shrine, though subsequently that Levite was persuaded to serve the tribe of Dan as a priest. It is difficult to fit the details of this story into the theoretical model of priests and Levites, though the story may illustrate the confused state of Israel’s religion at the time. What is particularly significant is that the role of the Levite-priest was primarily oracular (18:5-6). The second story in Judges is the rather horrifying account of a Levite and his concubine (ch 19). The story illustrates the moral decline and lack of law and order in Israel at the time, but it sheds little light on the role of the Levites.<\/p>\n<p>More information is provided about the priesthood during the 11th century <span>BC<\/span>, immediately before the establishment of the monarchy. The tabernacle (by now probably a semipermanent structure) and the ark of the covenant were located in Shiloh. The priest in charge of the sanctuary in Shiloh was Eli, who may have been a descendant of Aaron’s son Ithamar. His two sons, Hophni and Phinehas, also served as priests, indicating that the principle of family descent was still operative with respect to the priesthood. But although Eli was a faithful priest, his two sons abused the office.<\/p>\n<p>The precise role of Samuel in this period is unclear. He was primarily a judge and a prophet, but it is difficult to determine whether he was also a priest. In the historical narrative, he is not called a priest, though Psalm 99:6 might be interpreted to indicate his priestly office. There are a number of passages, however, that indicate he acted like a priest. For example, he offered sacrifices (1 Sm 7:9-10); as a young man he served in the sanctuary of Shiloh and wore an ephod (ch 2). Furthermore, one of the biblical genealogies implies priestly descent (1 Chr 6:23-30). Nevertheless, he is not normally identified as a priest and the introduction to his story refers to him as an Ephraimite, by descent from his father (1 Sm 1:1), not a Levite. If the priest is perceived as a permanent servant of the sanctuary, as was Eli, then it is clear that Samuel was not a priest. But the priestly role of Samuel may perhaps be related to the fact that his mother “lent” him to God (v 28) while he was still a boy.<\/p>\n<h5>The Priesthood during the Time of David and Solomon<\/h5>\n<p>Several radical changes took place during the reign of David and Solomon. These were a result, primarily, of the establishment of a permanent temple in Jerusalem and the installation of the ark of the covenant there. During the time of Saul, the first king of Israel, the social structure was essentially the same as it had been in the time of the judges. Saul, as king, was a military leader, but his relationship to religion and the priesthood was not clearly determined.<\/p>\n<p>David changed the situation in many important respects. After his capture of the city of Jerusalem, he made that place the political and religious capital of his nation. The religious centrality of Jerusalem was assured by moving the ark of the covenant there, together with the tabernacle. Jerusalem now became the permanent location of the ark, and therefore the permanent center of religion; at the same time, the various regional shrines, which had developed in the premonarchical period, were gradually eliminated.<\/p>\n<p>These changes had numerous implications for the priesthood and the Levites. During David’s reign, there were two principal priests, Abiathar and Zadok. Abiathar, a former priest of Nob, had joined David before his rise to power; he appears to have been a descendant of Eli, and through him of Ithamar, one of Aaron’s sons. Zadok’s background is less clear, though his lineage appears to go back to Aaron’s other son, Eleazar. These two priests are always named together in the texts describing David’s reign, and Zadok is always mentioned before Abiathar. Although neither is explicitly identified as high priest in the ancient texts, there is some evidence to suggest that Abiathar functioned as high priest (1 Kgs 2:35); in NT times, he is identified as such (Mk 2:26). Zadok, during David’s reign, may have been particularly responsible for the care of the ark of the covenant (2 Sm 15:24-25). These two priests had a significant position in David’s royal establishment; they may also have shared overall responsibility for the priests, whose lives were now centered on the Jerusalem temple.<\/p>\n<p>Much of David’s time was focused upon the preparations for building a permanent temple for God. In the preparation for the temple, and in its completion during the reign of King Solomon, the new activities of the Levites may be seen. (The construction of a permanent temple automatically removed their former responsibilities related to the care and transportation of the tabernacle.) Large numbers of Levites were employed as laborers in the actual building of the temple. Others found new tasks in the worship of God in the tabernacle during David’s reign and in the temple upon its completion. To the Levites, and especially to Heman, Asaph, and Ethan, was given primary responsibility for the music of worship; this involved not only singing but also the playing of a variety of instruments in the temple’s orchestra or band. The Levites had also a variety of other tasks; they worked as gatekeepers at the sanctuary, assisted the priests in the preparation of sacrifices, kept the sanctuary clean, and functioned as general administrative and legal officers (1 Chr 23:1-32). Other Levites functioned as bankers, with primary responsibility for the temple treasuries (26:20-28).<\/p>\n<p>Following David’s death, there was a dispute over the royal succession, from which Solomon emerged as the new king. During his reign, the temple was brought to its completion and the regular worship of the nation was conducted there. In the matter of succession, however, Abiathar had supported a losing candidate, and when Solomon was made king, he lost his important office in the royal court. During Solomon’s reign, the control of the priesthood passed into the hands of Zadok.<\/p>\n<h5>The Priesthood during the Divided Monarchy<\/h5>\n<p>The great empire, which had been built by David and maintained by Solomon, collapsed after Solomon’s death. From the ruins, two new and relatively insignificant states emerged. The southern kingdom, Judah, retained Jerusalem as its capital and the temple as its center of worship. The northern kingdom, Israel, located its first capital at Shechem, from where it was later moved to Tirzah.<\/p>\n<p>In the southern state of Judah, the priests and Levites continued to function normally within the Jerusalem temple. The office of high priest continued to be passed on by descent within the family of Zadok, who had held office in Solomon’s reign. The continuity of office in this family was to be retained down into the time of the second temple, when the Zadokite succession was interrupted about 171 <span>BC<\/span>. Nevertheless, for all the continuity of religion in Jerusalem, all was not well with religion in Judah, neither during the reign of its first king, Rehoboam, nor during the reigns of his successors. During Rehoboam’s reign, there was a decline in religion and also in the priesthood, when popular forms of religion were introduced as a result of foreign influence (1 Kgs 14:22-24). The history of the southern kingdom was marked by periods of religious decline followed by reform, often as a result of the activities of the prophets. The role of the priesthood was all too rarely one of spiritual leadership, and the priests themselves were often the subject of criticism by the prophets (e.g., Jer 2:8, 26).<\/p>\n<p>The northern kingdom, whose first king was Jeroboam I, inevitably had to introduce some radical changes in religion. Jeroboam could not recognize the temple of Jerusalem, partly because it lay outside his state and partly because it was intimately associated with the royal line of David. Jeroboam established two principal shrines in his kingdom, both of which were to retain importance during the relatively short life of the northern kingdom (200 years). The first was at Bethel, in the southern part of his kingdom near the border of Judah (it was only about 12 miles, or 19.3 kilometers, north of Jerusalem). The second shrine, or sanctuary, was at Dan, in the far northern part of his kingdom.<\/p>\n<p>Both these sanctuaries had ancient associations with the Hebrew traditions. Bethel is referred to as early as the time of Abram (Gn 12:8), and the sanctuary at Dan is known from the history of the judges (Jgs 18). There may indeed have been priests and Levites still residing in these two places, descendants of the former servants of the sanctuaries. But Jeroboam established a non-Levitical priesthood to serve in these sanctuaries and in various smaller shrines or “high places,” thereby cutting off the religious tradition of the northern state even more radically from that of Judah. The royal sanctuary at Bethel, so close to the Jerusalem temple, may have been set up in deliberate competition with the Judean sanctuary.<\/p>\n<p>The history of the priesthood in the northern kingdom is no more impressive than that of Judah. Many of the prophets, including Amos, Hosea, and Jeremiah, condemned the northern sanctuaries and their priests. Hosea was forceful in his condemnation: “As marauders lie in ambush for a man, so do bands of priests; they murder on the road to Shechem, committing shameful crimes” (Hos 6:9, <span>niv<\/span>). Those to whom the spiritual lives of the chosen people had been entrusted only rarely lived up to their responsibilities.<\/p>\n<h5>Priests and Levites during and after the Exile<\/h5>\n<p>The northern kingdom came to its end in 722 <span>BC<\/span>, defeated by the armies of Assyria, but religious life continued in Judah for a while longer. Eventually, the end of the southern state came about 586 <span>BC<\/span>; the defeat of the state by the Babylonians was accompanied by the destruction of Jerusalem and its temple (Lam 2:20). The Babylonian commander took Seraiah, the high priest, and Zephaniah, his assistant, to Riblah, where, along with other officials, they were executed (2 Kgs 25:18-21). Then a policy of exile was established by the Babylonians; the most important and influential people of Judah were deported to Babylon, while the less significant were allowed to remain, for they were unlikely to cause trouble. Of those exiled from Judah, many may have been priests (Jer 29:1), for they were men of influence. By way of contrast, it seems likely that a much smaller number of Levites was exiled, reflecting perhaps their inferior social position.<\/p>\n<p>In the city of Jerusalem there was little normal religious life during the years of the exile; the altar had been destroyed and was not restored until after the exile. No doubt some kind of activity continued, but it was an impoverished form of religion. Most of the priests were in exile in Babylon, but they could not function, for there was no temple or sanctuary. Ezekiel implies that God himself was the only “sanctuary” for the exiles (Ez 11:16). Not until the return from exile and the restoration of Jerusalem and its temple could the normal functions of priests and Levites resume.<\/p>\n<p>When the Babylonian Empire was defeated, the new Persian conquerors instituted a policy whereby the Hebrew exiles could return to their homeland. Of those returning, 4,289 are designated as priests and members of priestly families, while only 341 were Levites (Ezr 2:36-42); the imbalance probably reflects the imbalance in the number of those exiled initially. Under Joshua (Jeshua), the priest, and Zerubbabel, work began on the restoration. The priests played a significant role in the first year of the return, in the restoration of the altar in Jerusalem, so that sacrifice and worship to God could resume. Once the altar had been restored, the work began on the temple itself in the second year of the return. In this work, both the priests and the Levites were involved, and the laying of new foundations for the temple began. When the foundation had been laid, both priests, in their vestments, and Levites, in their role as singers and musicians, participated in the ceremony of dedication (3:8-13). Again, when the temple had been rebuilt, both priests and Levites participated in the ceremony of dedication (6:16-18). The restoration, however, was concerned with more than buildings; it also involved a moral and religious component. Though priests and Levites helped in this task, they were also affected by it. Many, for example, had married foreign wives (9:1), and thus had to conform to Ezra’s reform laws.<\/p>\n<p>To some extent, the priests and Levites resumed their normal duties in the worship of the postexilic period. The priests were engaged in the conduct of the temple worship. The Levites assisted, as temple servants (Neh 11:3), as treasurers and collectors of tithes (10:37-39), and as instructors or teachers of the law of God (8:7-9). Nevertheless, the history of the priesthood after the exile is not free of blemish. Condemnation of the abuses of the priestly office was delivered by the prophet Malachi (Mal 1:6–2:9). Malachi catalogues a list of priestly evils reminiscent of the evil priests who lived during the time of the monarchy.<\/p>\n<p>The office of high priest continued after the exile among the descendants of Zadok, being held first by Joshua (Hg 1:1). The different political circumstances, however, changed the nature of the high priestly office. Whereas in the days of the monarchy the high priest was subservient to the king, there was no king, in the proper sense, after the exile. From a political perspective, the Jews were members of a province or colony; for practical purposes, they were a community based upon a common religion. The high priest was no longer subject to the secular authority of a Jewish king, but his religious authority was considerable, and in some ways his functions were similar to those of a king in preexilic times.<\/p>\n<h5>The Priesthood in the Maccabean Period<\/h5>\n<p>During the second century <span>BC<\/span>, some changes took place in the priesthood, particularly with respect to the office of high priest, which marked the end of the OT era and set the background for the NT period. Judea, in the second century, was ruled by the Seleucid kings, who had inherited a portion of the massive Greek Empire established by Alexander the Great. The Judean province was controlled internally under the high priesthood, whose authority was received from the Seleucid kings.<\/p>\n<p>For the first three decades of the second century <span>BC<\/span>, the high priesthood remained with the Zadokite line of descent. The high priests were members of the (Zadokite) Oniad family: first, Onias III (198–174 <span>BC<\/span>); then Jason, brother of Onias III (174–171 <span>BC<\/span>). It was in the period of Jason that there began a series of events that would terminate the Zadokite tradition.<\/p>\n<p>Onias III had opposed the Hellenization policy of Antiochus IV (Epiphanes), which threatened to undermine the Jewish faith. Antiochus replaced Onias by Jason, who in effect purchased the high priesthood from the Seleucid king. In purchasing the priestly office, Jason had set a dangerous precedent; although he was of Zadokite descent, his act implied that the office could be bought and that descent was not vital. The opponents of Jason, the Tobiads, were able to remove him from office and have their own candidate, Menelaus (who was not a Zadokite), appointed in his place. This act resulted in a civil war between those supporting Jason and those supporting Menelaus, and the war in turn culminated in ruthless repressive measures by Antiochus Epiphanes; there were massacres in Jerusalem, and the temple was desecrated (167 <span>BC<\/span>). The desecration of the temple led to the Maccabean revolt, as a result of which the Jews regained their independence for a short time. Menelaus retained the office of high priest until 161 <span>BC<\/span> and was succeeded by Alcimus (161–159 <span>BC<\/span>).<\/p>\n<p>There then followed a period during which there was no high priest for seven years. The political climate, however, was such that it became unlikely that the Zadokite line would ever regain the high priesthood, which had been established in the time of King Solomon. The Maccabean Jonathan gained control of Jerusalem, and in 152 <span>BC<\/span>, with the approval of the Seleucid king, he was formally invested with the high priest’s robes of office. He was succeeded as high priest and ruler by his brother Simon in 143 <span>BC<\/span>, who also held the office with the approval of the Seleucids (Demetrius II). But in the third year of his reign (140 <span>BC<\/span>), the high priesthood of Simon received public approval in a great religious assembly, and the family of Simon became “high priest forever” (1 Macc 14:41-47). That event marked the real termination of the Zadokite tradition and the foundation of the Hasmonean line.<\/p>\n<p>The establishment of the high priestly office outside the Zadokite line did not go without challenge. It is probable that a sect within Judaism, now known as the Essenes, was born in reaction to the high priesthood of Simon. The Essenes (better known for the Dead Sea Scrolls) appear to have been founded by a Zadokite priest who rejected the authenticity and authority of Simon. Thus, in a limited sense, the Zadokite priests continued to survive.<\/p>\n<p class=\"h2\" id=\"ThePriesthoodinNewTestamentTimes\">The Priesthood in New Testament Times<\/p>\n<p>In the early NT period, both priests and Levites continued to function within the Jewish religion. Zechariah, father of John the Baptist, was a priest belonging to the division of Abijah (Lk 1:5), and his wife was also of priestly descent. When Zechariah was visited by an angel, he was engaged at the time in priestly duties in the Jerusalem temple—various divisions of priests took responsibility for the temple services for a period of time and then returned to their homes (v 23), as another division took over. The distinction between priests and Levites is also maintained in the NT (Jn 1:19) and appears in Jesus’ parable concerning the Good Samaritan (Lk 10:31-32). Both priests and Levites were among the earliest converts to Christianity; Barnabas was a Levite from Cyprus (Acts 4:36), and several priests responded to the proclamation of the gospel (6:7).<\/p>\n<p>The office of high priest is frequently referred to in the NT. Several high priests are named, the plurality of current and former holders of the office reflecting the nature of the position as an essentially political appointment (as distinct from its oldest definition, that of an office passing from father to son on the death of the father). The two most significant high priests in the NT are those who held office during the lifetime of Jesus. Annas was high priest about <span>AD<\/span> 6 to 15, but even after he ceased to hold the office formally, he continued to exert considerable influence through his son-in-law, the high priest Caiaphas (c. <span>AD<\/span> 18–36). Both were significant figures in the trial of Jesus. At a later date, Ananias, son of Nedebaeus, was high priest (c. <span>AD<\/span> 47–58) and president of the Sanhedrin during the time in which Paul was brought to trial.<\/p>\n<p>The priesthood held considerable authority in NT times. Most internal and religious matters in the Roman province of Judea were within the authority of the Sanhedrin, which functioned as a kind of provincial government, though its powers were limited in certain matters by Rome. Its membership included the ruling and former high priests and a large number of Sadducees, many of whom belonged to influential priestly families. This priestly influence in the Sanhedrin was indicative of the important role of the temple in Jewish life during the first century <span>AD<\/span>.<\/p>\n<p>In <span>AD<\/span> 70, following the destruction of the temple in Jerusalem, a radical change came about in the significance of the priesthood in Judaism. The end of the temple removed in effect the purpose for the existence of the priesthood. Although the priesthood continued after a fashion until the Bar-Kochba rebellion in <span>AD<\/span> 135, its days were numbered after <span>AD<\/span> 70. Since the end of the first century <span>AD<\/span>, Judaism has developed without priests, and its course down to the present century has been charted by the rabbis, the spiritual descendants of the Pharisees.<\/p>\n<p><em>See also<\/em> Priesthood.<\/p>","summary_ro":"PRIESTS AND LEVITES Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levit...","summary_en":"PRIESTS AND LEVITES Servants of God in the OT. There were three basic classes of religious personnel in ancient Israel: prophets, wise men, and priests and Levites. The classical prophets fulfilled a vocation but were not professionals; they were not paid for their task and functioned only in response to the particular call of God. The wise men were involved in government and education; some of their duties were secular, though they were also involved in moral education. The priests and Levit...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":1236,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amariah","title_en":"Amariah","content_ro":"<h3>AMARIAH<\/h3>\n<p>Common OT name, meaning “the Lord has spoken” or “the Lord has promised.”<\/p>\n<p> 1. Son of Meraioth in the line of Aaron’s son Eleazer (1 Chr 6:7, 52).<\/p>\n<li> 2. High priest, Azariah’s son and Ahitub’s father (1 Chr 6:11; Ezr 7:3).<\/li>\n<li> 3. Hebron’s second son and Kohath’s grandson from Levi’s tribe (1 Chr 23:19; 24:23).<\/li>\n<li> 4. Chief priest during the reign of Jehoshaphat of the southern kingdom of Judah (2 Chr 19:11).<\/li>\n<li> 5. Levite who served faithfully under King Hezekiah of Judah (2 Chr 31:14-15).<\/li>\n<li> 6. One of Binnui’s sons, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:42).<\/li>\n<li> 7. Priest who returned from Babylon with Zerubbabel (Neh 12:2, 13) and who, with Nehemiah and others, signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:3).<\/li>\n<li> 8. Shephatiah’s son, a descendant of Judah and ancestor of Athaiah. Amariah lived in Jerusalem after the exile (Neh 11:4).<\/li>\n<li> 9. Hezekiah’s son and ancestor of the prophet Zephaniah (Zep 1:1).<\/li>\n<li>10. Person mentioned in the Ezra genealogies of 1 Esdras 8:2 and 2 Esdras 1:2. In the first list he is Uzzi’s son and Ahitub’s father. In the second he is Azariah’s son and Eli’s father. He may be the same as Amariah #1 or #2 above, since both sources list him as Ahitub’s father.<\/li>","content_en":"<h3>AMARIAH<\/h3>\n<p>Common OT name, meaning “the Lord has spoken” or “the Lord has promised.”<\/p>\n<p> 1. Son of Meraioth in the line of Aaron’s son Eleazer (1 Chr 6:7, 52).<\/p>\n<li> 2. High priest, Azariah’s son and Ahitub’s father (1 Chr 6:11; Ezr 7:3).<\/li>\n<li> 3. Hebron’s second son and Kohath’s grandson from Levi’s tribe (1 Chr 23:19; 24:23).<\/li>\n<li> 4. Chief priest during the reign of Jehoshaphat of the southern kingdom of Judah (2 Chr 19:11).<\/li>\n<li> 5. Levite who served faithfully under King Hezekiah of Judah (2 Chr 31:14-15).<\/li>\n<li> 6. One of Binnui’s sons, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:42).<\/li>\n<li> 7. Priest who returned from Babylon with Zerubbabel (Neh 12:2, 13) and who, with Nehemiah and others, signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:3).<\/li>\n<li> 8. Shephatiah’s son, a descendant of Judah and ancestor of Athaiah. Amariah lived in Jerusalem after the exile (Neh 11:4).<\/li>\n<li> 9. Hezekiah’s son and ancestor of the prophet Zephaniah (Zep 1:1).<\/li>\n<li>10. Person mentioned in the Ezra genealogies of 1 Esdras 8:2 and 2 Esdras 1:2. In the first list he is Uzzi’s son and Ahitub’s father. In the second he is Azariah’s son and Eli’s father. He may be the same as Amariah #1 or #2 above, since both sources list him as Ahitub’s father.<\/li>","summary_ro":"AMARIAH Common OT name, meaning “the Lord has spoken” or “the Lord has promised.” 1. Son of Meraioth in the line of Aaron’s son Eleazer (1 Chr 6:7, 52). 2. High priest, Azariah’s son and Ahitub’s father (1 Chr 6:11; Ezr 7:3). 3. Hebron’s second son and Kohath’s grandson from Levi’s tribe (1 Chr 23:19; 24:23). 4. Chief priest during the reign of Jehoshaphat of the southern kingdom of Judah (2 Chr 19:11). 5. Levite who served faithfully under King Hezekiah of Judah (2 Chr 31:14-15). 6. One of B...","summary_en":"AMARIAH Common OT name, meaning “the Lord has spoken” or “the Lord has promised.” 1. Son of Meraioth in the line of Aaron’s son Eleazer (1 Chr 6:7, 52). 2. High priest, Azariah’s son and Ahitub’s father (1 Chr 6:11; Ezr 7:3). 3. Hebron’s second son and Kohath’s grandson from Levi’s tribe (1 Chr 23:19; 24:23). 4. Chief priest during the reign of Jehoshaphat of the southern kingdom of Judah (2 Chr 19:11). 5. Levite who served faithfully under King Hezekiah of Judah (2 Chr 31:14-15). 6. One of B...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3143,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Athaiah","title_en":"Athaiah","content_ro":"<h3>ATHAIAH<\/h3>\n<p>Uzziah’s son from Judah’s tribe, a resident of Jerusalem after the exile (Neh 11:4).<\/p>","content_en":"<h3>ATHAIAH<\/h3>\n<p>Uzziah’s son from Judah’s tribe, a resident of Jerusalem after the exile (Neh 11:4).<\/p>","summary_ro":"ATHAIAH Uzziah’s son from Judah’s tribe, a resident of Jerusalem after the exile (Neh 11:4).","summary_en":"ATHAIAH Uzziah’s son from Judah’s tribe, a resident of Jerusalem after the exile (Neh 11:4).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11900,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17327,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Imri","title_en":"Imri","content_ro":"<h3>IMRI<\/h3>\n<li>1. Ancestor of Uthai, one of the postexilic Jews of Judah’s tribe (1 Chr 9:4). In the genealogy of Nehemiah 11:4, Imri and Amariah are probably the same person.<\/li>\n<li>2. Father of Zaccur, a rebuilder of the Jerusalem wall (Neh 3:2).<\/li>","content_en":"<h3>IMRI<\/h3>\n<li>1. Ancestor of Uthai, one of the postexilic Jews of Judah’s tribe (1 Chr 9:4). In the genealogy of Nehemiah 11:4, Imri and Amariah are probably the same person.<\/li>\n<li>2. Father of Zaccur, a rebuilder of the Jerusalem wall (Neh 3:2).<\/li>","summary_ro":"IMRI 1. Ancestor of Uthai, one of the postexilic Jews of Judah’s tribe (1 Chr 9:4). In the genealogy of Nehemiah 11:4, Imri and Amariah are probably the same person. 2. Father of Zaccur, a rebuilder of the Jerusalem wall (Neh 3:2).","summary_en":"IMRI 1. Ancestor of Uthai, one of the postexilic Jews of Judah’s tribe (1 Chr 9:4). In the genealogy of Nehemiah 11:4, Imri and Amariah are probably the same person. 2. Father of Zaccur, a rebuilder of the Jerusalem wall (Neh 3:2).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23926,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mahalaleel*, Mahalalel","title_en":"Mahalaleel*, Mahalalel","content_ro":"<h3>MAHALALEEL*, MAHALALEL<\/h3>\n<li>1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Perez’s son and a postexilic Judahite (Neh 11:4).<\/li>","content_en":"<h3>MAHALALEEL*, MAHALALEL<\/h3>\n<li>1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Perez’s son and a postexilic Judahite (Neh 11:4).<\/li>","summary_ro":"MAHALALEEL*, MAHALALEL 1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). See Genealogy of Jesus Christ. 2. Perez’s son and a postexilic Judahite (Neh 11:4).","summary_en":"MAHALALEEL*, MAHALALEL 1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). See Genealogy of Jesus Christ. 2. Perez’s son and a postexilic Judahite (Neh 11:4).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29597,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perezite Perez","title_en":"Perezite Perez","content_ro":"<h3>PEREZ, PEREZITE<\/h3>\n<p>Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The <span>kjv<\/span> and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite.<\/p>\n<p>Through the descent of his son Hezron, he became the ancestor of David and Jesus Christ (Ru 4:18-22; Mt 1:3; Lk 3:33). The esteem this clan enjoyed in the tribe of Judah is evidenced by the blessing pronounced upon it by the men of Bethlehem (Ru 4:12). A descendant named Jashobeam commanded David’s captains for the first month of each year (1 Chr 27:2-3). Upon the return from captivity in Babylon, 468 Perezites were chosen to live in Jerusalem (1 Chr 9:4; Neh 11:4-6).<\/p>","content_en":"<h3>PEREZ, PEREZITE<\/h3>\n<p>Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The <span>kjv<\/span> and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite.<\/p>\n<p>Through the descent of his son Hezron, he became the ancestor of David and Jesus Christ (Ru 4:18-22; Mt 1:3; Lk 3:33). The esteem this clan enjoyed in the tribe of Judah is evidenced by the blessing pronounced upon it by the men of Bethlehem (Ru 4:12). A descendant named Jashobeam commanded David’s captains for the first month of each year (1 Chr 27:2-3). Upon the return from captivity in Babylon, 468 Perezites were chosen to live in Jerusalem (1 Chr 9:4; Neh 11:4-6).<\/p>","summary_ro":"PEREZ, PEREZITE Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The kjv and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite. Through the descent of his son Hezron, he bec...","summary_en":"PEREZ, PEREZITE Son of Judah whose name is derived from a Hebrew word meaning “he who bursts forth”; his name refers to the manner in which he unexpectedly came first from Tamar’s womb before his twin brother, Zerah (Gn 38:29). He fathered two sons, Hezron and Hamul, and became the ancestral head of the Perezite family (Gn 46:12; Nm 26:20-21; 1 Chr 2:4-5; 4:1). The kjv and the Apocrypha translate the name variously as Pharez, Phares, and Pharzite. Through the descent of his son Hezron, he bec...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34967,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shephatiah","title_en":"Shephatiah","content_ro":"<h3>SHEPHATIAH<\/h3>\n<li>1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3).<\/li>\n<li>2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8).<\/li>\n<li>3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5).<\/li>\n<li>4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16).<\/li>\n<li>5. One of the seven sons of King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the brother of Jehoram who became sole regent (853–841 <span>BC<\/span>) after his father’s death (2 Chr 21:1-2).<\/li>\n<li>6. Forefather of 372 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:4; Neh 7:9). Later, 81 members of Shephatiah’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:8).<\/li>\n<li>7. Founder of a household of Solomon’s servants that returned with Zerubbabel to Judah after the Babylonian captivity (Ezr 2:57; Neh 7:59).<\/li>\n<li>8. Descendant of Perez and an ancestor of a Judahite family living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>9. Son of Mattan and a prince of Judah during the reign of King Zedekiah (597–586 <span>BC<\/span>). Annoyed with Jeremiah’s prophecies of doom for Jerusalem, Shephatiah (with Gedaliah, Jucal, and Pashhur) tried to put him to death. With Zedekiah’s permission, they hoped to achieve their ends by imprisoning Jeremiah in a cistern (Jer 38:1).<\/li>","content_en":"<h3>SHEPHATIAH<\/h3>\n<li>1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3).<\/li>\n<li>2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8).<\/li>\n<li>3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5).<\/li>\n<li>4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16).<\/li>\n<li>5. One of the seven sons of King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the brother of Jehoram who became sole regent (853–841 <span>BC<\/span>) after his father’s death (2 Chr 21:1-2).<\/li>\n<li>6. Forefather of 372 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:4; Neh 7:9). Later, 81 members of Shephatiah’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:8).<\/li>\n<li>7. Founder of a household of Solomon’s servants that returned with Zerubbabel to Judah after the Babylonian captivity (Ezr 2:57; Neh 7:59).<\/li>\n<li>8. Descendant of Perez and an ancestor of a Judahite family living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>9. Son of Mattan and a prince of Judah during the reign of King Zedekiah (597–586 <span>BC<\/span>). Annoyed with Jeremiah’s prophecies of doom for Jerusalem, Shephatiah (with Gedaliah, Jucal, and Pashhur) tried to put him to death. With Zedekiah’s permission, they hoped to achieve their ends by imprisoning Jeremiah in a cistern (Jer 38:1).<\/li>","summary_ro":"SHEPHATIAH 1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3). 2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8). 3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5). 4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16). 5. One of ...","summary_en":"SHEPHATIAH 1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3). 2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8). 3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5). 4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16). 5. One of ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37966,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uzziah","title_en":"Uzziah","content_ro":"<h3>UZZIAH<\/h3>\n<li>1. Judah’s king from around 792 to 740 <span>BC<\/span> (cf. 2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23), the son of King Amaziah and Jecoliah of Jerusalem. Uzziah is the name he is called in Chronicles, but in Kings he is known as Azariah. Azariah means “the Lord has helped”; the meaning of Uzziah is “my strength is the Lord.” Azariah may have been his given name and Uzziah a throne name taken upon his accession. He came to the throne at the age of 16, after the death of his father, who was assassinated in Lachish as a result of a conspiracy arising from his apostasy.<\/li>\n<p>Uzziah was a capable, energetic, and well-organized person, with many diverse interests. The Lord blessed him in all of his undertakings, so that he prospered. He is characterized as one who “did what was right in the eyes of the Lord” (2 Kgs 15:3; 2 Chr 26:4). He determined to seek God and went to Zechariah (not the postexilic prophet) for spiritual instruction. Consequently, “as long as he sought the <span>Lord<\/span>, God made him prosper” (2 Chr 26:5).<\/p>\n<p>The prophets of the Lord were active during his reign. Isaiah, Hosea, and Amos began their prophetic work in the time of Uzziah (Is 1:1; Hos 1:1; Am 1:1). Uzziah was also active with military campaigns. His primary success was against Israel’s strong historical enemy, the Philistines. He broke down the walls of Gath, Jabneh, and Ashdod and built his own cities in Philistia. He also built many fortifications, such as fortified towers in Jerusalem and in the wilderness. He defeated some Arabs and also the Meunites, and he brought the Ammonites under tribute (2 Chr 27:5-8). Uzziah had an army “fit for war,” which was drafted according to census and organized into divisions. There were 2,600 officers and 307,500 fighting men who could wage war with mighty power. The army was well outfitted, with weapons, such as spears, bows, and sling stones, and with defensive equipment, including shields, helmets, and coats of armor (2 Chr 26:14). Second Chronicles 26:15 describes a kind of catapult, which was to be stationed on the towers and at the corners of walls for defensive purposes. This type of weapon could hurl arrows or large stones. Through his achievements and especially his military power, he became famous.<\/p>\n<p>But Uzziah had a sad downfall. As Proverbs 16:18 says, pride goes before a fall. His pride became clearly evident when he presumed the function of a priest. When he entered the temple to offer incense on the altar of incense, he was confronted for his presumptuous behavior by Azariah the priest and 80 other priests. When Uzziah became angry, the Lord struck him with leprosy, so that he was forced to live in isolation and could not enter the temple. His son, Jotham, became acting head of state and then succeeded to the kingship at the time of Uzziah’s death.<\/p>\n<li>2. Kohathite Levite and forefather of Samuel (1 Chr 6:24).<\/li>\n<li>3. Father of Jonathan, David’s treasurer (1 Chr 27:25).<\/li>\n<li>4. One of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:21; 1 Esd 9:21).<\/li>\n<li>5. Descendant of Perez from Judah’s tribe (Neh 11:4).<\/li>","content_en":"<h3>UZZIAH<\/h3>\n<li>1. Judah’s king from around 792 to 740 <span>BC<\/span> (cf. 2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23), the son of King Amaziah and Jecoliah of Jerusalem. Uzziah is the name he is called in Chronicles, but in Kings he is known as Azariah. Azariah means “the Lord has helped”; the meaning of Uzziah is “my strength is the Lord.” Azariah may have been his given name and Uzziah a throne name taken upon his accession. He came to the throne at the age of 16, after the death of his father, who was assassinated in Lachish as a result of a conspiracy arising from his apostasy.<\/li>\n<p>Uzziah was a capable, energetic, and well-organized person, with many diverse interests. The Lord blessed him in all of his undertakings, so that he prospered. He is characterized as one who “did what was right in the eyes of the Lord” (2 Kgs 15:3; 2 Chr 26:4). He determined to seek God and went to Zechariah (not the postexilic prophet) for spiritual instruction. Consequently, “as long as he sought the <span>Lord<\/span>, God made him prosper” (2 Chr 26:5).<\/p>\n<p>The prophets of the Lord were active during his reign. Isaiah, Hosea, and Amos began their prophetic work in the time of Uzziah (Is 1:1; Hos 1:1; Am 1:1). Uzziah was also active with military campaigns. His primary success was against Israel’s strong historical enemy, the Philistines. He broke down the walls of Gath, Jabneh, and Ashdod and built his own cities in Philistia. He also built many fortifications, such as fortified towers in Jerusalem and in the wilderness. He defeated some Arabs and also the Meunites, and he brought the Ammonites under tribute (2 Chr 27:5-8). Uzziah had an army “fit for war,” which was drafted according to census and organized into divisions. There were 2,600 officers and 307,500 fighting men who could wage war with mighty power. The army was well outfitted, with weapons, such as spears, bows, and sling stones, and with defensive equipment, including shields, helmets, and coats of armor (2 Chr 26:14). Second Chronicles 26:15 describes a kind of catapult, which was to be stationed on the towers and at the corners of walls for defensive purposes. This type of weapon could hurl arrows or large stones. Through his achievements and especially his military power, he became famous.<\/p>\n<p>But Uzziah had a sad downfall. As Proverbs 16:18 says, pride goes before a fall. His pride became clearly evident when he presumed the function of a priest. When he entered the temple to offer incense on the altar of incense, he was confronted for his presumptuous behavior by Azariah the priest and 80 other priests. When Uzziah became angry, the Lord struck him with leprosy, so that he was forced to live in isolation and could not enter the temple. His son, Jotham, became acting head of state and then succeeded to the kingship at the time of Uzziah’s death.<\/p>\n<li>2. Kohathite Levite and forefather of Samuel (1 Chr 6:24).<\/li>\n<li>3. Father of Jonathan, David’s treasurer (1 Chr 27:25).<\/li>\n<li>4. One of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:21; 1 Esd 9:21).<\/li>\n<li>5. Descendant of Perez from Judah’s tribe (Neh 11:4).<\/li>","summary_ro":"UZZIAH 1. Judah’s king from around 792 to 740 BC (cf. 2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23), the son of King Amaziah and Jecoliah of Jerusalem. Uzziah is the name he is called in Chronicles, but in Kings he is known as Azariah. Azariah means “the Lord has helped”; the meaning of Uzziah is “my strength is the Lord.” Azariah may have been his given name and Uzziah a throne name taken upon his accession. He came to the throne at the age of 16, after the death of his father, who was assassinated...","summary_en":"UZZIAH 1. Judah’s king from around 792 to 740 BC (cf. 2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23), the son of King Amaziah and Jecoliah of Jerusalem. Uzziah is the name he is called in Chronicles, but in Kings he is known as Azariah. Azariah means “the Lord has helped”; the meaning of Uzziah is “my strength is the Lord.” Azariah may have been his given name and Uzziah a throne name taken upon his accession. He came to the throne at the age of 16, after the death of his father, who was assassinated...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39052,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48239,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:4","title_en":"Study Note: Neemia 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","summary_ro":"11:4 Perez was one of Judah’s sons (Gen 38:29).","summary_en":"11:4 Perez was one of Judah’s sons (Gen 38:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:4","title_en":"Study Note: Neemia 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","summary_ro":"11:4 Perez was one of Judah’s sons (Gen 38:29).","summary_en":"11:4 Perez was one of Judah’s sons (Gen 38:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103491,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:4","title_en":"Study Note: Neemia 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","summary_ro":"11:4 Perez was one of Judah’s sons (Gen 38:29).","summary_en":"11:4 Perez was one of Judah’s sons (Gen 38:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:4","title_en":"Study Note: Neemia 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Perez<\/em> was one of Judah’s sons (Gen 38:29).<\/p>","summary_ro":"11:4 Perez was one of Judah’s sons (Gen 38:29).","summary_en":"11:4 Perez was one of Judah’s sons (Gen 38:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":466,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adaiah","title_en":"Adaiah","content_ro":"<h3>ADAIAH<\/h3>\n<li>1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1).<\/li>\n<li>2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. <em>See<\/em> Iddo #2.<\/li>\n<li>3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21).<\/li>\n<li>4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12).<\/li>\n<li>5. Maaseiah’s father. Maaseiah was a captain under Jehoiada the priest (2 Chr 23:1).<\/li>\n<li>6. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).<\/li>\n<li>7. Son of a different Bani, who also obeyed that exhortation (Ezr 10:39).<\/li>\n<li>8. Joiarib’s son, descended from Perez, and an ancestor of Maaseiah (Neh 11:5).<\/li>","content_en":"<h3>ADAIAH<\/h3>\n<li>1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1).<\/li>\n<li>2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. <em>See<\/em> Iddo #2.<\/li>\n<li>3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21).<\/li>\n<li>4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12).<\/li>\n<li>5. Maaseiah’s father. Maaseiah was a captain under Jehoiada the priest (2 Chr 23:1).<\/li>\n<li>6. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).<\/li>\n<li>7. Son of a different Bani, who also obeyed that exhortation (Ezr 10:39).<\/li>\n<li>8. Joiarib’s son, descended from Perez, and an ancestor of Maaseiah (Neh 11:5).<\/li>","summary_ro":"ADAIAH 1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1). 2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. See Iddo #2. 3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21). 4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12). 5. Maaseiah’s father. Maaseiah was a captain under Jehoiada t...","summary_en":"ADAIAH 1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1). 2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. See Iddo #2. 3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21). 4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12). 5. Maaseiah’s father. Maaseiah was a captain under Jehoiada t...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2834,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asaiah","title_en":"Asaiah","content_ro":"<h3>ASAIAH<\/h3>\n<li>1. Royal servant sent by King Josiah of Judah to ask the prophetess Huldah about the meaning of the Book of the Law found in the renovation of the temple (2 Kgs 22:12, 14; 2 Chr 34:20).<\/li>\n<li>2. Clan leader of Simeon’s tribe who settled in Gedor (Gerar?) during Hezekiah’s reign (1 Chr 4:36).<\/li>\n<li>3. Levitical leader in the time of King David. Asaiah helped bring the ark to Jerusalem (1 Chr 6:30; 15:6, 11).<\/li>\n<li>4. Shiloni’s oldest son. Asaiah’s family was among the first to resettle in Jerusalem after the exile (1 Chr 9:5). Perhaps the same as Maaseiah of Nehemiah 11:5. <em>See<\/em> Maaseiah #14.<\/li>","content_en":"<h3>ASAIAH<\/h3>\n<li>1. Royal servant sent by King Josiah of Judah to ask the prophetess Huldah about the meaning of the Book of the Law found in the renovation of the temple (2 Kgs 22:12, 14; 2 Chr 34:20).<\/li>\n<li>2. Clan leader of Simeon’s tribe who settled in Gedor (Gerar?) during Hezekiah’s reign (1 Chr 4:36).<\/li>\n<li>3. Levitical leader in the time of King David. Asaiah helped bring the ark to Jerusalem (1 Chr 6:30; 15:6, 11).<\/li>\n<li>4. Shiloni’s oldest son. Asaiah’s family was among the first to resettle in Jerusalem after the exile (1 Chr 9:5). Perhaps the same as Maaseiah of Nehemiah 11:5. <em>See<\/em> Maaseiah #14.<\/li>","summary_ro":"ASAIAH 1. Royal servant sent by King Josiah of Judah to ask the prophetess Huldah about the meaning of the Book of the Law found in the renovation of the temple (2 Kgs 22:12, 14; 2 Chr 34:20). 2. Clan leader of Simeon’s tribe who settled in Gedor (Gerar?) during Hezekiah’s reign (1 Chr 4:36). 3. Levitical leader in the time of King David. Asaiah helped bring the ark to Jerusalem (1 Chr 6:30; 15:6, 11). 4. Shiloni’s oldest son. Asaiah’s family was among the first to resettle in Jerusalem after...","summary_en":"ASAIAH 1. Royal servant sent by King Josiah of Judah to ask the prophetess Huldah about the meaning of the Book of the Law found in the renovation of the temple (2 Kgs 22:12, 14; 2 Chr 34:20). 2. Clan leader of Simeon’s tribe who settled in Gedor (Gerar?) during Hezekiah’s reign (1 Chr 4:36). 3. Levitical leader in the time of King David. Asaiah helped bring the ark to Jerusalem (1 Chr 6:30; 15:6, 11). 4. Shiloni’s oldest son. Asaiah’s family was among the first to resettle in Jerusalem after...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3871,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baruch","title_en":"Baruch","content_ro":"<h3>BARUCH<\/h3>\n<li>1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 <span>BC<\/span>), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45).<\/li>\n<p>Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (vv 21-26). In hiding, Baruch again wrote down Jeremiah’s prediction of Judah’s destruction (vv 27-32). Baruch was the brother of Seraiah, a close associate of the later King Zedekiah. Seraiah was eventually deported to Babylon with the king by Nebuchadnezzar. With Nebuchadnezzar laying siege to Jerusalem in 587 <span>BC<\/span>, a year before its final destruction, the imprisoned Jeremiah purchased a field. His act symbolized the eventual restoration of Israel to the land. Baruch was ordered by Jeremiah to keep the evidence of the purchase safe (Jer 32:12-15).<\/p>\n<p>Two months after the destruction of Jerusalem in 586 <span>BC<\/span>, rebellious Jews murdered Gedaliah, puppet governor of Judah under the Babylonians, and sought to flee to Egypt. Jeremiah advised them to remain in Jerusalem. The rebels blamed Baruch for influencing Jeremiah to give such advice and forced both Baruch and the prophet to accompany them into Egypt (43:1-7).<\/p>\n<p>Scripture does not refer to the final events in Baruch’s life. The Jewish historian Josephus recorded that when Nebuchadnezzar invaded Egypt, Baruch was taken to Babylon. The apocryphal book of Baruch begins by noting that the author was in Babylon (1:1-3). Both accounts, however, are historically questionable.<\/p>\n<li>2. Zabbai’s son, mentioned in connection with the events surrounding the rebuilding of the Jerusalem wall (about 445 <span>BC<\/span>) under the supervision of Nehemiah (Neh 3:20).<\/li>\n<li>3. Individual who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:6); perhaps the same as #2 above.<\/li>\n<li>4. Col-hozeh’s son, and father of Maaseiah (Neh 11:5).<\/li>","content_en":"<h3>BARUCH<\/h3>\n<li>1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 <span>BC<\/span>), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45).<\/li>\n<p>Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the scroll and called for Baruch’s and Jeremiah’s arrest (vv 21-26). In hiding, Baruch again wrote down Jeremiah’s prediction of Judah’s destruction (vv 27-32). Baruch was the brother of Seraiah, a close associate of the later King Zedekiah. Seraiah was eventually deported to Babylon with the king by Nebuchadnezzar. With Nebuchadnezzar laying siege to Jerusalem in 587 <span>BC<\/span>, a year before its final destruction, the imprisoned Jeremiah purchased a field. His act symbolized the eventual restoration of Israel to the land. Baruch was ordered by Jeremiah to keep the evidence of the purchase safe (Jer 32:12-15).<\/p>\n<p>Two months after the destruction of Jerusalem in 586 <span>BC<\/span>, rebellious Jews murdered Gedaliah, puppet governor of Judah under the Babylonians, and sought to flee to Egypt. Jeremiah advised them to remain in Jerusalem. The rebels blamed Baruch for influencing Jeremiah to give such advice and forced both Baruch and the prophet to accompany them into Egypt (43:1-7).<\/p>\n<p>Scripture does not refer to the final events in Baruch’s life. The Jewish historian Josephus recorded that when Nebuchadnezzar invaded Egypt, Baruch was taken to Babylon. The apocryphal book of Baruch begins by noting that the author was in Babylon (1:1-3). Both accounts, however, are historically questionable.<\/p>\n<li>2. Zabbai’s son, mentioned in connection with the events surrounding the rebuilding of the Jerusalem wall (about 445 <span>BC<\/span>) under the supervision of Nehemiah (Neh 3:20).<\/li>\n<li>3. Individual who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:6); perhaps the same as #2 above.<\/li>\n<li>4. Col-hozeh’s son, and father of Maaseiah (Neh 11:5).<\/li>","summary_ro":"BARUCH 1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 BC), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45). Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the ...","summary_en":"BARUCH 1. Neriah’s son, secretary of the prophet Jeremiah. In the fourth year of King Jehoiakim of Judah (605\/604 BC), Baruch wrote down Jeremiah’s prophecy of the evil that God was going to bring upon Judah unless the nation repented (Jer 36:4). God also gave Baruch a special personal message through Jeremiah about humility in service (ch 45). Baruch read the words of Jeremiah’s prophecy to the people and to the princes (Jer 36:9-19). The message finally reached Jehoiakim, who destroyed the ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7015,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Col-Hozeh","title_en":"Col-Hozeh","content_ro":"<h3>COL-HOZEH<\/h3>\n<p>The father of Shallum, who was ruler of the district of Mizpah (Neh 3:15). Col-hozeh, the son of Hazaiah in Nehemiah 11:5, may be another person.<\/p>","content_en":"<h3>COL-HOZEH<\/h3>\n<p>The father of Shallum, who was ruler of the district of Mizpah (Neh 3:15). Col-hozeh, the son of Hazaiah in Nehemiah 11:5, may be another person.<\/p>","summary_ro":"COL-HOZEH The father of Shallum, who was ruler of the district of Mizpah (Neh 3:15). Col-hozeh, the son of Hazaiah in Nehemiah 11:5, may be another person.","summary_en":"COL-HOZEH The father of Shallum, who was ruler of the district of Mizpah (Neh 3:15). Col-hozeh, the son of Hazaiah in Nehemiah 11:5, may be another person.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15505,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazaiah","title_en":"Hazaiah","content_ro":"<h3>HAZAIAH<\/h3>\n<p>Maaseiah’s descendant from Judah’s tribe, who was one of the leaders in Jerusalem after the exile (Neh 11:5).<\/p>","content_en":"<h3>HAZAIAH<\/h3>\n<p>Maaseiah’s descendant from Judah’s tribe, who was one of the leaders in Jerusalem after the exile (Neh 11:5).<\/p>","summary_ro":"HAZAIAH Maaseiah’s descendant from Judah’s tribe, who was one of the leaders in Jerusalem after the exile (Neh 11:5).","summary_en":"HAZAIAH Maaseiah’s descendant from Judah’s tribe, who was one of the leaders in Jerusalem after the exile (Neh 11:5).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20415,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joiarib","title_en":"Joiarib","content_ro":"<h3>JOIARIB<\/h3>\n<li>1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10.<\/li>\n<li>2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5).<\/li>\n<li>3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). Perhaps Joiarib’s forefather was Jehoiarib, who was the head of the first course of priests ministering in the sanctuary during David’s reign (1 Chr 24:7; cf. 9:10).<\/li>\n<li>4. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6). His family in the next generation was headed by Mattenai (v 19).<\/li>","content_en":"<h3>JOIARIB<\/h3>\n<li>1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10.<\/li>\n<li>2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5).<\/li>\n<li>3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). Perhaps Joiarib’s forefather was Jehoiarib, who was the head of the first course of priests ministering in the sanctuary during David’s reign (1 Chr 24:7; cf. 9:10).<\/li>\n<li>4. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6). His family in the next generation was headed by Mattenai (v 19).<\/li>","summary_ro":"JOIARIB 1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10. 2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5). 3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). P...","summary_en":"JOIARIB 1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10. 2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5). 3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). P...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23769,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maaseiah","title_en":"Maaseiah","content_ro":"<h3>MAASEIAH<\/h3>\n<li> 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20).<\/li>\n<li> 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1).<\/li>\n<li> 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11).<\/li>\n<li> 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7).<\/li>\n<li> 5. Ruler in Jerusalem whom Josiah appointed to assist in repairing the temple (2 Chr 34:8).<\/li>\n<li> 6–8. Three priests who obeyed Ezra’s exhortation to divorce their foreign wives during the postexilic era (Ezr 10:18-22).<\/li>\n<li> 9. Pahath-moab’s son (Ezr 10:30).<\/li>\n<li>10. Father of Azariah, a repairman of the Jerusalem wall (Neh 3:23).<\/li>\n<li>11. Ezra’s attendant when he read the law to the people (Neh 8:4).<\/li>\n<li>12. Levite who, with others, helped the people to understand the law Ezra read (Neh 8:7).<\/li>\n<li>13. Leader who set his seal on Ezra’s covenant under Nehemiah’s leadership (Neh 10:25).<\/li>\n<li>14. Judahite leader and the son of Baruch, who lived in Jerusalem with those chosen by lot to inherit the rebuilt city (Neh 11:5). He is sometimes identified with the Asaiah mentioned in 1 Chronicles 9:5.<\/li>\n<li>15. Ithiel’s son from Benjamin’s tribe who was chosen to live in Jerusalem (Neh 11:7).<\/li>\n<li>16. Priestly trumpeter at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>17. Priestly singer at the dedication of the Jerusalem wall (Neh 12:42).<\/li>\n<li>18. Father of Zephaniah the priest. Zephaniah, with Pashhur, was sent to Jeremiah by King Zedekiah to inquire of the Lord concerning the future of Nebuchadnezzar’s war against Jerusalem (Jer 21:1-2; 29:25) and to request that Jeremiah pray for Jerusalem (37:3).<\/li>\n<li>19. Father of Zedekiah the false prophet, an opponent of Jeremiah’s prophecy about Jerusalem’s fall under Nebuchadnezzar’s siege (Jer 29:21).<\/li>\n<li>20. KJV form of Mahseiah, Baruch’s forefather, in Jeremiah 32:12 and 51:59. <em>See<\/em> Mahseiah.<\/li>\n<li>21. Keeper of the threshold during Jehoiakim’s reign (Jer 35:4).<\/li>","content_en":"<h3>MAASEIAH<\/h3>\n<li> 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20).<\/li>\n<li> 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1).<\/li>\n<li> 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11).<\/li>\n<li> 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7).<\/li>\n<li> 5. Ruler in Jerusalem whom Josiah appointed to assist in repairing the temple (2 Chr 34:8).<\/li>\n<li> 6–8. Three priests who obeyed Ezra’s exhortation to divorce their foreign wives during the postexilic era (Ezr 10:18-22).<\/li>\n<li> 9. Pahath-moab’s son (Ezr 10:30).<\/li>\n<li>10. Father of Azariah, a repairman of the Jerusalem wall (Neh 3:23).<\/li>\n<li>11. Ezra’s attendant when he read the law to the people (Neh 8:4).<\/li>\n<li>12. Levite who, with others, helped the people to understand the law Ezra read (Neh 8:7).<\/li>\n<li>13. Leader who set his seal on Ezra’s covenant under Nehemiah’s leadership (Neh 10:25).<\/li>\n<li>14. Judahite leader and the son of Baruch, who lived in Jerusalem with those chosen by lot to inherit the rebuilt city (Neh 11:5). He is sometimes identified with the Asaiah mentioned in 1 Chronicles 9:5.<\/li>\n<li>15. Ithiel’s son from Benjamin’s tribe who was chosen to live in Jerusalem (Neh 11:7).<\/li>\n<li>16. Priestly trumpeter at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>17. Priestly singer at the dedication of the Jerusalem wall (Neh 12:42).<\/li>\n<li>18. Father of Zephaniah the priest. Zephaniah, with Pashhur, was sent to Jeremiah by King Zedekiah to inquire of the Lord concerning the future of Nebuchadnezzar’s war against Jerusalem (Jer 21:1-2; 29:25) and to request that Jeremiah pray for Jerusalem (37:3).<\/li>\n<li>19. Father of Zedekiah the false prophet, an opponent of Jeremiah’s prophecy about Jerusalem’s fall under Nebuchadnezzar’s siege (Jer 29:21).<\/li>\n<li>20. KJV form of Mahseiah, Baruch’s forefather, in Jeremiah 32:12 and 51:59. <em>See<\/em> Mahseiah.<\/li>\n<li>21. Keeper of the threshold during Jehoiakim’s reign (Jer 35:4).<\/li>","summary_ro":"MAASEIAH 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20). 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1). 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11). 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7). 5. Ruler in Jerusalem whom Josiah appointed to ass...","summary_en":"MAASEIAH 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20). 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1). 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11). 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7). 5. Ruler in Jerusalem whom Josiah appointed to ass...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34821,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shelah","title_en":"Shelah","content_ro":"<h3>SHELAH<\/h3>\n<li>1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.<\/li>","content_en":"<h3>SHELAH<\/h3>\n<li>1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.<\/li>","summary_ro":"SHELAH 1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). See Genealogy of Jesus Christ. 2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.","summary_en":"SHELAH 1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). See Genealogy of Jesus Christ. 2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35081,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shilonite","title_en":"Shilonite","content_ro":"<h3>SHILONITE<\/h3>\n<li>1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). <em>See<\/em> Shiloh.<\/li>\n<li>2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the <span>niv<\/span> and <span>nlt<\/span> read “Shelah” in Nehemiah 11:5 (<span>kjv<\/span> “Shiloni”). <em>See<\/em> Shelah #2.<\/li>","content_en":"<h3>SHILONITE<\/h3>\n<li>1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). <em>See<\/em> Shiloh.<\/li>\n<li>2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the <span>niv<\/span> and <span>nlt<\/span> read “Shelah” in Nehemiah 11:5 (<span>kjv<\/span> “Shiloni”). <em>See<\/em> Shelah #2.<\/li>","summary_ro":"SHILONITE 1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). See Shiloh. 2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the niv and nlt read “Shelah” in Nehemiah 11:5 (kjv “Shiloni”). See Shelah #2.","summary_en":"SHILONITE 1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). See Shiloh. 2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the niv and nlt read “Shelah” in Nehemiah 11:5 (kjv “Shiloni”). See Shelah #2.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39053,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":18088,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ithiel","title_en":"Ithiel","content_ro":"<h3>ITHIEL<\/h3>\n<li>1. Ancestor of Sallu, a Benjamite who lived in Jerusalem after the Babylonian exile (Neh 11:7).<\/li>\n<li>2. One of the two persons to whom Agur spoke his proverbs (Prv 30:1, <span>nlt<\/span> mg).<\/li>","content_en":"<h3>ITHIEL<\/h3>\n<li>1. Ancestor of Sallu, a Benjamite who lived in Jerusalem after the Babylonian exile (Neh 11:7).<\/li>\n<li>2. One of the two persons to whom Agur spoke his proverbs (Prv 30:1, <span>nlt<\/span> mg).<\/li>","summary_ro":"ITHIEL 1. Ancestor of Sallu, a Benjamite who lived in Jerusalem after the Babylonian exile (Neh 11:7). 2. One of the two persons to whom Agur spoke his proverbs (Prv 30:1, nlt mg).","summary_en":"ITHIEL 1. Ancestor of Sallu, a Benjamite who lived in Jerusalem after the Babylonian exile (Neh 11:7). 2. One of the two persons to whom Agur spoke his proverbs (Prv 30:1, nlt mg).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19318,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshaiah","title_en":"Jeshaiah","content_ro":"<h3>JESHAIAH<\/h3>\n<li>1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21).<\/li>\n<li>2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15).<\/li>\n<li>3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25).<\/li>\n<li>4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah following the Babylonian captivity (Ezr 8:7).<\/li>\n<li>5. Levite of the family of Merari, who returned with Ezra to Jerusalem after the exile (Ezr 8:19).<\/li>\n<li>6. Benjamite, Ithiel’s father, and an ancestor of Sallu. Sallu resettled in Jerusalem during the postexilic era (Neh 11:7).<\/li>","content_en":"<h3>JESHAIAH<\/h3>\n<li>1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21).<\/li>\n<li>2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15).<\/li>\n<li>3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25).<\/li>\n<li>4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah following the Babylonian captivity (Ezr 8:7).<\/li>\n<li>5. Levite of the family of Merari, who returned with Ezra to Jerusalem after the exile (Ezr 8:19).<\/li>\n<li>6. Benjamite, Ithiel’s father, and an ancestor of Sallu. Sallu resettled in Jerusalem during the postexilic era (Neh 11:7).<\/li>","summary_ro":"JESHAIAH 1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21). 2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15). 3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25). 4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah followin...","summary_en":"JESHAIAH 1. Hananiah’s son; the father of Rephaiah and a descendant of David through Zerubbabel’s line, who lived in postexilic Palestine (1 Chr 3:21). 2. Jeduthun’s son and the leader of the eighth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 15). 3. Rehabiah’s son and one of the Levites in charge of the temple treasury during David’s reign (1 Chr 26:25). 4. Son of Athaliah from the house of Elam, who returned with Ezra to Judah followin...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20027,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joed","title_en":"Joed","content_ro":"<h3>JOED<\/h3>\n<p>Descendant of Benjamin living in Jerusalem during the days of Nehemiah (Neh 11:7). His name, meaning “Yahweh is witness,” does not appear in a parallel list in 1 Chronicles 9:7.<\/p>","content_en":"<h3>JOED<\/h3>\n<p>Descendant of Benjamin living in Jerusalem during the days of Nehemiah (Neh 11:7). His name, meaning “Yahweh is witness,” does not appear in a parallel list in 1 Chronicles 9:7.<\/p>","summary_ro":"JOED Descendant of Benjamin living in Jerusalem during the days of Nehemiah (Neh 11:7). His name, meaning “Yahweh is witness,” does not appear in a parallel list in 1 Chronicles 9:7.","summary_en":"JOED Descendant of Benjamin living in Jerusalem during the days of Nehemiah (Neh 11:7). His name, meaning “Yahweh is witness,” does not appear in a parallel list in 1 Chronicles 9:7.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22308,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kolaiah","title_en":"Kolaiah","content_ro":"<h3>KOLAIAH<\/h3>\n<li>1. Benjamite; forefather of a family who lived in Jerusalem after the exile (Neh 11:7).<\/li>\n<li>2. Father of Ahab, the false prophet who, along with Zedekiah, prophesied falsely in the name of God during Jeremiah’s day (Jer 29:21).<\/li>","content_en":"<h3>KOLAIAH<\/h3>\n<li>1. Benjamite; forefather of a family who lived in Jerusalem after the exile (Neh 11:7).<\/li>\n<li>2. Father of Ahab, the false prophet who, along with Zedekiah, prophesied falsely in the name of God during Jeremiah’s day (Jer 29:21).<\/li>","summary_ro":"KOLAIAH 1. Benjamite; forefather of a family who lived in Jerusalem after the exile (Neh 11:7). 2. Father of Ahab, the false prophet who, along with Zedekiah, prophesied falsely in the name of God during Jeremiah’s day (Jer 29:21).","summary_en":"KOLAIAH 1. Benjamite; forefather of a family who lived in Jerusalem after the exile (Neh 11:7). 2. Father of Ahab, the false prophet who, along with Zedekiah, prophesied falsely in the name of God during Jeremiah’s day (Jer 29:21).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23771,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maaseiah","title_en":"Maaseiah","content_ro":"<h3>MAASEIAH<\/h3>\n<li> 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20).<\/li>\n<li> 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1).<\/li>\n<li> 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11).<\/li>\n<li> 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7).<\/li>\n<li> 5. Ruler in Jerusalem whom Josiah appointed to assist in repairing the temple (2 Chr 34:8).<\/li>\n<li> 6–8. Three priests who obeyed Ezra’s exhortation to divorce their foreign wives during the postexilic era (Ezr 10:18-22).<\/li>\n<li> 9. Pahath-moab’s son (Ezr 10:30).<\/li>\n<li>10. Father of Azariah, a repairman of the Jerusalem wall (Neh 3:23).<\/li>\n<li>11. Ezra’s attendant when he read the law to the people (Neh 8:4).<\/li>\n<li>12. Levite who, with others, helped the people to understand the law Ezra read (Neh 8:7).<\/li>\n<li>13. Leader who set his seal on Ezra’s covenant under Nehemiah’s leadership (Neh 10:25).<\/li>\n<li>14. Judahite leader and the son of Baruch, who lived in Jerusalem with those chosen by lot to inherit the rebuilt city (Neh 11:5). He is sometimes identified with the Asaiah mentioned in 1 Chronicles 9:5.<\/li>\n<li>15. Ithiel’s son from Benjamin’s tribe who was chosen to live in Jerusalem (Neh 11:7).<\/li>\n<li>16. Priestly trumpeter at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>17. Priestly singer at the dedication of the Jerusalem wall (Neh 12:42).<\/li>\n<li>18. Father of Zephaniah the priest. Zephaniah, with Pashhur, was sent to Jeremiah by King Zedekiah to inquire of the Lord concerning the future of Nebuchadnezzar’s war against Jerusalem (Jer 21:1-2; 29:25) and to request that Jeremiah pray for Jerusalem (37:3).<\/li>\n<li>19. Father of Zedekiah the false prophet, an opponent of Jeremiah’s prophecy about Jerusalem’s fall under Nebuchadnezzar’s siege (Jer 29:21).<\/li>\n<li>20. KJV form of Mahseiah, Baruch’s forefather, in Jeremiah 32:12 and 51:59. <em>See<\/em> Mahseiah.<\/li>\n<li>21. Keeper of the threshold during Jehoiakim’s reign (Jer 35:4).<\/li>","content_en":"<h3>MAASEIAH<\/h3>\n<li> 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20).<\/li>\n<li> 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1).<\/li>\n<li> 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11).<\/li>\n<li> 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7).<\/li>\n<li> 5. Ruler in Jerusalem whom Josiah appointed to assist in repairing the temple (2 Chr 34:8).<\/li>\n<li> 6–8. Three priests who obeyed Ezra’s exhortation to divorce their foreign wives during the postexilic era (Ezr 10:18-22).<\/li>\n<li> 9. Pahath-moab’s son (Ezr 10:30).<\/li>\n<li>10. Father of Azariah, a repairman of the Jerusalem wall (Neh 3:23).<\/li>\n<li>11. Ezra’s attendant when he read the law to the people (Neh 8:4).<\/li>\n<li>12. Levite who, with others, helped the people to understand the law Ezra read (Neh 8:7).<\/li>\n<li>13. Leader who set his seal on Ezra’s covenant under Nehemiah’s leadership (Neh 10:25).<\/li>\n<li>14. Judahite leader and the son of Baruch, who lived in Jerusalem with those chosen by lot to inherit the rebuilt city (Neh 11:5). He is sometimes identified with the Asaiah mentioned in 1 Chronicles 9:5.<\/li>\n<li>15. Ithiel’s son from Benjamin’s tribe who was chosen to live in Jerusalem (Neh 11:7).<\/li>\n<li>16. Priestly trumpeter at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>17. Priestly singer at the dedication of the Jerusalem wall (Neh 12:42).<\/li>\n<li>18. Father of Zephaniah the priest. Zephaniah, with Pashhur, was sent to Jeremiah by King Zedekiah to inquire of the Lord concerning the future of Nebuchadnezzar’s war against Jerusalem (Jer 21:1-2; 29:25) and to request that Jeremiah pray for Jerusalem (37:3).<\/li>\n<li>19. Father of Zedekiah the false prophet, an opponent of Jeremiah’s prophecy about Jerusalem’s fall under Nebuchadnezzar’s siege (Jer 29:21).<\/li>\n<li>20. KJV form of Mahseiah, Baruch’s forefather, in Jeremiah 32:12 and 51:59. <em>See<\/em> Mahseiah.<\/li>\n<li>21. Keeper of the threshold during Jehoiakim’s reign (Jer 35:4).<\/li>","summary_ro":"MAASEIAH 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20). 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1). 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11). 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7). 5. Ruler in Jerusalem whom Josiah appointed to ass...","summary_en":"MAASEIAH 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20). 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1). 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11). 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7). 5. Ruler in Jerusalem whom Josiah appointed to ass...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25315,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshullam","title_en":"Meshullam","content_ro":"<h3>MESHULLAM<\/h3>\n<li> 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3).<\/li>\n<li> 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19).<\/li>\n<li> 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13).<\/li>\n<li> 4. Benjamite and a descendant of Elpaal (1 Chr 8:17).<\/li>\n<li> 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li> 6. Benjamite and the son of Shephatiah, who resided in Jerusalem during the postexilic period (1 Chr 9:8).<\/li>\n<li> 7. Priest, the son of Zadok and the father of Hilkiah, whose descendants served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:11; Neh 11:11). He is probably identical with Shallum in 1 Chronicles 6:12-13.<\/li>\n<li> 8. Priest, the son of Meshillemith and a forefather of Adaiah. Adaiah served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:12).<\/li>\n<li> 9. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>10. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>11. One who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>12. Bani’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:29).<\/li>\n<li>13. Berekiah’s son, who rebuilt a section of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 30). His daughter married Jehohanan, the son of Tobiah the Ammonite (6:18).<\/li>\n<li>14. Besodeiah’s son, who with Joiada repaired the Old Gate in the Jerusalem wall (Neh 3:6).<\/li>\n<li>15. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>16. One of the priests who set his seal on the covenant of Ezra (Neh 10:7).<\/li>\n<li>17. One of the leaders of Israel who set his seal on the covenant of Ezra (Neh 10:20).<\/li>\n<li>18. Head of Ezra’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:13).<\/li>\n<li>19. Head of Ginnethon’s priestly family during the days of Joiakim (Neh 12:16).<\/li>\n<li>20. One of the gatekeepers during the days of the high priest Joiakim (Neh 12:25); perhaps identifiable with Shallum in 1 Chronicles 9:17.<\/li>\n<li>21. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic era (Neh 12:33).<\/li>","content_en":"<h3>MESHULLAM<\/h3>\n<li> 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3).<\/li>\n<li> 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19).<\/li>\n<li> 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13).<\/li>\n<li> 4. Benjamite and a descendant of Elpaal (1 Chr 8:17).<\/li>\n<li> 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li> 6. Benjamite and the son of Shephatiah, who resided in Jerusalem during the postexilic period (1 Chr 9:8).<\/li>\n<li> 7. Priest, the son of Zadok and the father of Hilkiah, whose descendants served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:11; Neh 11:11). He is probably identical with Shallum in 1 Chronicles 6:12-13.<\/li>\n<li> 8. Priest, the son of Meshillemith and a forefather of Adaiah. Adaiah served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:12).<\/li>\n<li> 9. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>10. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>11. One who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>12. Bani’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:29).<\/li>\n<li>13. Berekiah’s son, who rebuilt a section of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 30). His daughter married Jehohanan, the son of Tobiah the Ammonite (6:18).<\/li>\n<li>14. Besodeiah’s son, who with Joiada repaired the Old Gate in the Jerusalem wall (Neh 3:6).<\/li>\n<li>15. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>16. One of the priests who set his seal on the covenant of Ezra (Neh 10:7).<\/li>\n<li>17. One of the leaders of Israel who set his seal on the covenant of Ezra (Neh 10:20).<\/li>\n<li>18. Head of Ezra’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:13).<\/li>\n<li>19. Head of Ginnethon’s priestly family during the days of Joiakim (Neh 12:16).<\/li>\n<li>20. One of the gatekeepers during the days of the high priest Joiakim (Neh 12:25); perhaps identifiable with Shallum in 1 Chronicles 9:17.<\/li>\n<li>21. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic era (Neh 12:33).<\/li>","summary_ro":"MESHULLAM 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3). 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19). 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 BC), and Jeroboam II, king of Israel (993–953 BC; 1 Chr 5:13). 4. Benjamite and a descendant of Elpaal (1 Chr 8:17). 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 6. Benjamite and the son of Shep...","summary_en":"MESHULLAM 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3). 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19). 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 BC), and Jeroboam II, king of Israel (993–953 BC; 1 Chr 5:13). 4. Benjamite and a descendant of Elpaal (1 Chr 8:17). 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 6. Benjamite and the son of Shep...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29419,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pedaiah","title_en":"Pedaiah","content_ro":"<h3>PEDAIAH<\/h3>\n<li>1. Maternal grandfather of Judah’s King Jehoiakim. Pedaiah was from Rumah (2 Kgs 23:36).<\/li>\n<li>2. Jeconiah’s third son (1 Chr 3:18-19).<\/li>\n<li>3. Joel’s father from the half-tribe of Manasseh (1 Chr 27:20).<\/li>\n<li>4. Parosh’s son, who worked with the temple servants in repairing the Jerusalem wall opposite the Water Gate (Neh 3:25).<\/li>\n<li>5. One who stood beside Ezra during the public reading of the Law (Neh 8:4).<\/li>\n<li>6. Kolaiah’s son and Joed’s father (Neh 11:7). He was a member of Benjamin’s tribe and lived in Jerusalem after the return from exile.<\/li>\n<li>7. Levite appointed by Nehemiah as treasurer of the storehouse to distribute grain, wine, and oil to the priests who served in the temple (Neh 13:13).<\/li>","content_en":"<h3>PEDAIAH<\/h3>\n<li>1. Maternal grandfather of Judah’s King Jehoiakim. Pedaiah was from Rumah (2 Kgs 23:36).<\/li>\n<li>2. Jeconiah’s third son (1 Chr 3:18-19).<\/li>\n<li>3. Joel’s father from the half-tribe of Manasseh (1 Chr 27:20).<\/li>\n<li>4. Parosh’s son, who worked with the temple servants in repairing the Jerusalem wall opposite the Water Gate (Neh 3:25).<\/li>\n<li>5. One who stood beside Ezra during the public reading of the Law (Neh 8:4).<\/li>\n<li>6. Kolaiah’s son and Joed’s father (Neh 11:7). He was a member of Benjamin’s tribe and lived in Jerusalem after the return from exile.<\/li>\n<li>7. Levite appointed by Nehemiah as treasurer of the storehouse to distribute grain, wine, and oil to the priests who served in the temple (Neh 13:13).<\/li>","summary_ro":"PEDAIAH 1. Maternal grandfather of Judah’s King Jehoiakim. Pedaiah was from Rumah (2 Kgs 23:36). 2. Jeconiah’s third son (1 Chr 3:18-19). 3. Joel’s father from the half-tribe of Manasseh (1 Chr 27:20). 4. Parosh’s son, who worked with the temple servants in repairing the Jerusalem wall opposite the Water Gate (Neh 3:25). 5. One who stood beside Ezra during the public reading of the Law (Neh 8:4). 6. Kolaiah’s son and Joed’s father (Neh 11:7). He was a member of Benjamin’s tribe and lived in J...","summary_en":"PEDAIAH 1. Maternal grandfather of Judah’s King Jehoiakim. Pedaiah was from Rumah (2 Kgs 23:36). 2. Jeconiah’s third son (1 Chr 3:18-19). 3. Joel’s father from the half-tribe of Manasseh (1 Chr 27:20). 4. Parosh’s son, who worked with the temple servants in repairing the Jerusalem wall opposite the Water Gate (Neh 3:25). 5. One who stood beside Ezra during the public reading of the Law (Neh 8:4). 6. Kolaiah’s son and Joed’s father (Neh 11:7). He was a member of Benjamin’s tribe and lived in J...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33558,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sallu","title_en":"Sallu","content_ro":"<h3>SALLU<\/h3>\n<li>1. Son of Meshullam and a Benjaminite, who resided in the city of Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li>2. Levitical priest who returned to Jerusalem with Zerubbabel following the Babylonian captivity (Neh 12:7). The Sallai mentioned in some translations of Nehemiah 12:20 is thought to be a variant spelling of Sallu.<\/li>","content_en":"<h3>SALLU<\/h3>\n<li>1. Son of Meshullam and a Benjaminite, who resided in the city of Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li>2. Levitical priest who returned to Jerusalem with Zerubbabel following the Babylonian captivity (Neh 12:7). The Sallai mentioned in some translations of Nehemiah 12:20 is thought to be a variant spelling of Sallu.<\/li>","summary_ro":"SALLU 1. Son of Meshullam and a Benjaminite, who resided in the city of Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 2. Levitical priest who returned to Jerusalem with Zerubbabel following the Babylonian captivity (Neh 12:7). The Sallai mentioned in some translations of Nehemiah 12:20 is thought to be a variant spelling of Sallu.","summary_en":"SALLU 1. Son of Meshullam and a Benjaminite, who resided in the city of Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 2. Levitical priest who returned to Jerusalem with Zerubbabel following the Babylonian captivity (Neh 12:7). The Sallai mentioned in some translations of Nehemiah 12:20 is thought to be a variant spelling of Sallu.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":13008,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gabbai","title_en":"Gabbai","content_ro":"<h3>GABBAI<\/h3>\n<p>Head of a family that returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 11:8).<\/p>","content_en":"<h3>GABBAI<\/h3>\n<p>Head of a family that returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 11:8).<\/p>","summary_ro":"GABBAI Head of a family that returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 11:8).","summary_en":"GABBAI Head of a family that returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 11:8).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33554,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sallai","title_en":"Sallai","content_ro":"<h3>SALLAI<\/h3>\n<li>1. One of 928 Benjaminites who lived in the city of Jerusalem during the postexilic period (Neh 11:8).<\/li>\n<li>2. Levitical household in the postexilic period during the days of Joiakim, the high priest (Neh 12:20; <span>nlt<\/span> “Sallu”); perhaps the same as Sallu in Nehemiah 12:7. <em>See<\/em> Sallu #2.<\/li>","content_en":"<h3>SALLAI<\/h3>\n<li>1. One of 928 Benjaminites who lived in the city of Jerusalem during the postexilic period (Neh 11:8).<\/li>\n<li>2. Levitical household in the postexilic period during the days of Joiakim, the high priest (Neh 12:20; <span>nlt<\/span> “Sallu”); perhaps the same as Sallu in Nehemiah 12:7. <em>See<\/em> Sallu #2.<\/li>","summary_ro":"SALLAI 1. One of 928 Benjaminites who lived in the city of Jerusalem during the postexilic period (Neh 11:8). 2. Levitical household in the postexilic period during the days of Joiakim, the high priest (Neh 12:20; nlt “Sallu”); perhaps the same as Sallu in Nehemiah 12:7. See Sallu #2.","summary_en":"SALLAI 1. One of 928 Benjaminites who lived in the city of Jerusalem during the postexilic period (Neh 11:8). 2. Levitical household in the postexilic period during the days of Joiakim, the high priest (Neh 12:20; nlt “Sallu”); perhaps the same as Sallu in Nehemiah 12:7. See Sallu #2.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":15451,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hassenuah","title_en":"Hassenuah","content_ro":"<h3>HASSENUAH<\/h3>\n<p>Ancestor of a Benjamite family that returned to Judah with Zerubbabel after the exile (1 Chr 9:7; Neh 11:9, <span>kjv<\/span> “Senuah”); perhaps alternately called Senaah (Ezr 2:35; Neh 7:38), and Hassenaah (Neh 3:3). <em>See<\/em> Senaah.<\/p>","content_en":"<h3>HASSENUAH<\/h3>\n<p>Ancestor of a Benjamite family that returned to Judah with Zerubbabel after the exile (1 Chr 9:7; Neh 11:9, <span>kjv<\/span> “Senuah”); perhaps alternately called Senaah (Ezr 2:35; Neh 7:38), and Hassenaah (Neh 3:3). <em>See<\/em> Senaah.<\/p>","summary_ro":"HASSENUAH Ancestor of a Benjamite family that returned to Judah with Zerubbabel after the exile (1 Chr 9:7; Neh 11:9, kjv “Senuah”); perhaps alternately called Senaah (Ezr 2:35; Neh 7:38), and Hassenaah (Neh 3:3). See Senaah.","summary_en":"HASSENUAH Ancestor of a Benjamite family that returned to Judah with Zerubbabel after the exile (1 Chr 9:7; Neh 11:9, kjv “Senuah”); perhaps alternately called Senaah (Ezr 2:35; Neh 7:38), and Hassenaah (Neh 3:3). See Senaah.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joel (Person)","title_en":"Joel (Person)","content_ro":"<h3>JOEL (P<span>erson<\/span>)<\/h3>\n<li> 1. Levite from the family of Kohath. He was Azariah’s son and an ancestor of Elkanah, the father of Samuel the prophet (1 Sm 1:1; 1 Chr 6:36).<\/li>\n<li> 2. Oldest son of Samuel the prophet. He and his brother Abijah so corrupted the office of judge that the elders increased their demands for a king (1 Sm 8:2-5). He was the father of Heman the singer (1 Chr 6:33; 15:17). His name has been mistakenly translated “Vashni” in the <span>kjv<\/span> in 1 Chronicles 6:28.<\/li>\n<li> 3. Prince from one of the Simeonite families that emigrated to the valley of Gedor (1 Chr 4:35).<\/li>\n<li> 4. Member of Reuben’s tribe (1 Chr 5:4, 8).<\/li>\n<li> 5. Chief of Gad’s tribe residing in Bashan (1 Chr 5:12).<\/li>\n<li> 6. Third of Izrahiah’s four named sons and a chief of Issachar’s tribe in David’s time (1 Chr 7:3).<\/li>\n<li> 7. Nathan’s brother and one of David’s mighty men (1 Chr 11:38). He is alternately called Igal the son of Nathan in 2 Samuel 23:36. <em>See<\/em> Igal #2.<\/li>\n<li> 8. Levite from the family of Gershon who participated in the royal procession that brought the ark of God to Jerusalem during David’s reign (1 Chr 15:7-11). He may have administered the treasuries of the temple in Jerusalem (1 Chr 26:22).<\/li>\n<li> 9. Pedaiah’s son, who acted as tribal chieftain over the west half of Manasseh’s tribe during David’s reign (1 Chr 27:20)<\/li>\n<li>10. Levite from the family of Kohath who assisted in King Hezekiah’s reform of the temple in Jerusalem (2 Chr 29:12).<\/li>\n<li>11. Nebo’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:43).<\/li>\n<li>12. Zicri’s son and the supervisor of 128 Benjaminites who moved to postexilic Jerusalem (Neh 11:9).<\/li>\n<li>13. Prophet who wrote the second book of the Minor Prophets. Little is known about him except that he was Pethuel’s son (Jl 1:1; Acts 2:16). <em>See<\/em> Joel, Book of.<\/li>","content_en":"<h3>JOEL (P<span>erson<\/span>)<\/h3>\n<li> 1. Levite from the family of Kohath. He was Azariah’s son and an ancestor of Elkanah, the father of Samuel the prophet (1 Sm 1:1; 1 Chr 6:36).<\/li>\n<li> 2. Oldest son of Samuel the prophet. He and his brother Abijah so corrupted the office of judge that the elders increased their demands for a king (1 Sm 8:2-5). He was the father of Heman the singer (1 Chr 6:33; 15:17). His name has been mistakenly translated “Vashni” in the <span>kjv<\/span> in 1 Chronicles 6:28.<\/li>\n<li> 3. Prince from one of the Simeonite families that emigrated to the valley of Gedor (1 Chr 4:35).<\/li>\n<li> 4. Member of Reuben’s tribe (1 Chr 5:4, 8).<\/li>\n<li> 5. Chief of Gad’s tribe residing in Bashan (1 Chr 5:12).<\/li>\n<li> 6. Third of Izrahiah’s four named sons and a chief of Issachar’s tribe in David’s time (1 Chr 7:3).<\/li>\n<li> 7. Nathan’s brother and one of David’s mighty men (1 Chr 11:38). He is alternately called Igal the son of Nathan in 2 Samuel 23:36. <em>See<\/em> Igal #2.<\/li>\n<li> 8. Levite from the family of Gershon who participated in the royal procession that brought the ark of God to Jerusalem during David’s reign (1 Chr 15:7-11). He may have administered the treasuries of the temple in Jerusalem (1 Chr 26:22).<\/li>\n<li> 9. Pedaiah’s son, who acted as tribal chieftain over the west half of Manasseh’s tribe during David’s reign (1 Chr 27:20)<\/li>\n<li>10. Levite from the family of Kohath who assisted in King Hezekiah’s reform of the temple in Jerusalem (2 Chr 29:12).<\/li>\n<li>11. Nebo’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:43).<\/li>\n<li>12. Zicri’s son and the supervisor of 128 Benjaminites who moved to postexilic Jerusalem (Neh 11:9).<\/li>\n<li>13. Prophet who wrote the second book of the Minor Prophets. Little is known about him except that he was Pethuel’s son (Jl 1:1; Acts 2:16). <em>See<\/em> Joel, Book of.<\/li>","summary_ro":"JOEL (Person) 1. Levite from the family of Kohath. He was Azariah’s son and an ancestor of Elkanah, the father of Samuel the prophet (1 Sm 1:1; 1 Chr 6:36). 2. Oldest son of Samuel the prophet. He and his brother Abijah so corrupted the office of judge that the elders increased their demands for a king (1 Sm 8:2-5). He was the father of Heman the singer (1 Chr 6:33; 15:17). His name has been mistakenly translated “Vashni” in the kjv in 1 Chronicles 6:28. 3. Prince from one of the Simeonite fa...","summary_en":"JOEL (Person) 1. Levite from the family of Kohath. He was Azariah’s son and an ancestor of Elkanah, the father of Samuel the prophet (1 Sm 1:1; 1 Chr 6:36). 2. Oldest son of Samuel the prophet. He and his brother Abijah so corrupted the office of judge that the elders increased their demands for a king (1 Sm 8:2-5). He was the father of Heman the singer (1 Chr 6:33; 15:17). His name has been mistakenly translated “Vashni” in the kjv in 1 Chronicles 6:28. 3. Prince from one of the Simeonite fa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21012,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judah (Person)","title_en":"Judah (Person)","content_ro":"<h3>JUDAH (P<span>erson<\/span>)<\/h3>\n<li>1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his first two sons, Er and Onan, were divinely killed in Canaan for their disobedience (Gn 46:12). Judah became the founder of one of Israel’s 12 tribes (Nm 1:26-27).<\/li>\n<p>Though reckless in his behavior with Tamar (Gn 38:6-30), Judah showed firm resolve in taking personal responsibility for Benjamin’s safety in Egypt and acting as intercessor for his brothers before Joseph (44:14-18). At the time of Jacob’s blessing, Judah was granted the birthright privileges of the firstborn; the leadership of Jacob’s family would come through Judah’s seed, as would the promised Messiah of Abraham’s covenant (49:8-12). Later, Judah’s family was praised at the time of Ruth’s engagement to Boaz (Ru 4:12), and both the Davidic lines of kings (1 Chr 2:1-15; 3:1-24) and Jesus Christ’s ancestors traced their descent from Judah (Mt 1:2-3; Lk 3:33).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ; Judah, Tribe of.<\/p>\n<li>2. Forefather of a family of Levites who assisted Jeshua, the high priest, with rebuilding the temple during the postexilic era (Ezr 3:9, <span>nlt<\/span> mg). He is alternately called Hodaviah in Ezra 2:40 and Hodevah in Nehemiah 7:43. <em>See<\/em> Hodaviah #4.<\/li>\n<li>3. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li>4. Benjamite, son of Hassenuah, who was second in command over the city of Jerusalem during the days of Nehemiah (Neh 11:9).<\/li>\n<li>5. One of the leaders of the Levites who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:8).<\/li>\n<li>6. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>7. One of the priests who played a musical instrument at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:36). He is perhaps identical with #5 above.<\/li>\n<li>8. Joseph’s son, father of Simeon and an ancestor of Jesus Christ (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>JUDAH (P<span>erson<\/span>)<\/h3>\n<li>1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his first two sons, Er and Onan, were divinely killed in Canaan for their disobedience (Gn 46:12). Judah became the founder of one of Israel’s 12 tribes (Nm 1:26-27).<\/li>\n<p>Though reckless in his behavior with Tamar (Gn 38:6-30), Judah showed firm resolve in taking personal responsibility for Benjamin’s safety in Egypt and acting as intercessor for his brothers before Joseph (44:14-18). At the time of Jacob’s blessing, Judah was granted the birthright privileges of the firstborn; the leadership of Jacob’s family would come through Judah’s seed, as would the promised Messiah of Abraham’s covenant (49:8-12). Later, Judah’s family was praised at the time of Ruth’s engagement to Boaz (Ru 4:12), and both the Davidic lines of kings (1 Chr 2:1-15; 3:1-24) and Jesus Christ’s ancestors traced their descent from Judah (Mt 1:2-3; Lk 3:33).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ; Judah, Tribe of.<\/p>\n<li>2. Forefather of a family of Levites who assisted Jeshua, the high priest, with rebuilding the temple during the postexilic era (Ezr 3:9, <span>nlt<\/span> mg). He is alternately called Hodaviah in Ezra 2:40 and Hodevah in Nehemiah 7:43. <em>See<\/em> Hodaviah #4.<\/li>\n<li>3. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li>4. Benjamite, son of Hassenuah, who was second in command over the city of Jerusalem during the days of Nehemiah (Neh 11:9).<\/li>\n<li>5. One of the leaders of the Levites who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:8).<\/li>\n<li>6. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>7. One of the priests who played a musical instrument at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:36). He is perhaps identical with #5 above.<\/li>\n<li>8. Joseph’s son, father of Simeon and an ancestor of Jesus Christ (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"JUDAH (Person) 1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his fi...","summary_en":"JUDAH (Person) 1. Fourth of Jacob’s 12 sons (Gn 35:23; 1 Chr 2:1) and the fourth son born to Jacob by Leah, who, overjoyed with the thought of bearing Jacob another son, named him Judah, meaning “praise” (Gn 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua the Canaanitess (Gn 38:3-5; 1 Chr 2:3); and the twins Perez and Zerah by Tamar, his daughter-in-law (Gn 38:29-30; 1 Chr 2:4). He eventually settled his family in Egypt with his father and brothers (Ex 1:2), although his fi...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28680,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Overseer","title_en":"Overseer","content_ro":"<h3>OVERSEER<\/h3>\n<p>Word appearing 12 times in the OT (<span>kjv<\/span>) and once in the NT. The <span>niv<\/span> uses it at least six times in the NT to translate the word <span class=\"greek\" lang=\"el\">episkopos<\/span><em>,<\/em> which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer.<\/p>\n<p>Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regulate and watch over the abundant harvest for seven years (41:34). Solomon appointed 3,600 overseers (“supervisors,” <span>nasb<\/span>) to make the people work (2 Chr 2:18). In Josiah’s time of temple renovation, there were overseers over all the workmen in every job (34:13, 17). Nehemiah appointed men to oversee the rebuilding of the wall (Neh 11:9, 14), to oversee the Levites (v 22), and to be in charge of the Levitical singers (12:42).<\/p>\n<p>The word “overseer” speaks of the highest person of authority who exercised oversight over others. Included in this authoritative oversight was the idea of watching, directing, and protecting the master’s interests. The NT carries these ideas also in regard to men appointed to serve the church on behalf of Jesus Christ (Acts 20:28; Phil 1:1; 1 Tm 3:1-2; Ti 1:7). Jesus Christ himself is the great Overseer (1 Pt 2:25, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Bishop; Elder.<\/p>","content_en":"<h3>OVERSEER<\/h3>\n<p>Word appearing 12 times in the OT (<span>kjv<\/span>) and once in the NT. The <span>niv<\/span> uses it at least six times in the NT to translate the word <span class=\"greek\" lang=\"el\">episkopos<\/span><em>,<\/em> which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer.<\/p>\n<p>Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regulate and watch over the abundant harvest for seven years (41:34). Solomon appointed 3,600 overseers (“supervisors,” <span>nasb<\/span>) to make the people work (2 Chr 2:18). In Josiah’s time of temple renovation, there were overseers over all the workmen in every job (34:13, 17). Nehemiah appointed men to oversee the rebuilding of the wall (Neh 11:9, 14), to oversee the Levites (v 22), and to be in charge of the Levitical singers (12:42).<\/p>\n<p>The word “overseer” speaks of the highest person of authority who exercised oversight over others. Included in this authoritative oversight was the idea of watching, directing, and protecting the master’s interests. The NT carries these ideas also in regard to men appointed to serve the church on behalf of Jesus Christ (Acts 20:28; Phil 1:1; 1 Tm 3:1-2; Ti 1:7). Jesus Christ himself is the great Overseer (1 Pt 2:25, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Bishop; Elder.<\/p>","summary_ro":"OVERSEER Word appearing 12 times in the OT (kjv) and once in the NT. The niv uses it at least six times in the NT to translate the word episkopos, which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer. Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regula...","summary_en":"OVERSEER Word appearing 12 times in the OT (kjv) and once in the NT. The niv uses it at least six times in the NT to translate the word episkopos, which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer. Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regula...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34335,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Senaah","title_en":"Senaah","content_ro":"<h3>SENAAH<\/h3>\n<p>Father of a family of Israelites who returned with Zerubbabel to Palestine following the exile (Ezr 2:35; Neh 7:38). They helped Nehemiah rebuild part of the Jerusalem wall (Neh 3:3; Hassenaah is an alternate spelling for Senaah). Hassenuah is a possible variant for Senaah (1 Chr 9:7; Neh 11:9, where <span>kjv<\/span> reads “Senuah”).<\/p>\n<p><em>See also<\/em> Hassenuah.<\/p>","content_en":"<h3>SENAAH<\/h3>\n<p>Father of a family of Israelites who returned with Zerubbabel to Palestine following the exile (Ezr 2:35; Neh 7:38). They helped Nehemiah rebuild part of the Jerusalem wall (Neh 3:3; Hassenaah is an alternate spelling for Senaah). Hassenuah is a possible variant for Senaah (1 Chr 9:7; Neh 11:9, where <span>kjv<\/span> reads “Senuah”).<\/p>\n<p><em>See also<\/em> Hassenuah.<\/p>","summary_ro":"SENAAH Father of a family of Israelites who returned with Zerubbabel to Palestine following the exile (Ezr 2:35; Neh 7:38). They helped Nehemiah rebuild part of the Jerusalem wall (Neh 3:3; Hassenaah is an alternate spelling for Senaah). Hassenuah is a possible variant for Senaah (1 Chr 9:7; Neh 11:9, where kjv reads “Senuah”). See also Hassenuah.","summary_en":"SENAAH Father of a family of Israelites who returned with Zerubbabel to Palestine following the exile (Ezr 2:35; Neh 7:38). They helped Nehemiah rebuild part of the Jerusalem wall (Neh 3:3; Hassenaah is an alternate spelling for Senaah). Hassenuah is a possible variant for Senaah (1 Chr 9:7; Neh 11:9, where kjv reads “Senuah”). See also Hassenuah.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34342,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Senuah*","title_en":"Senuah*","content_ro":"<h3>SENUAH*<\/h3>\n<p>KJV form of Hassenuah in Nehemiah 11:9. <em>See<\/em> Hassenuah.<\/p>","content_en":"<h3>SENUAH*<\/h3>\n<p>KJV form of Hassenuah in Nehemiah 11:9. <em>See<\/em> Hassenuah.<\/p>","summary_ro":"SENUAH* KJV form of Hassenuah in Nehemiah 11:9. See Hassenuah.","summary_en":"SENUAH* KJV form of Hassenuah in Nehemiah 11:9. See Hassenuah.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39315,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zichri*, Zicri","title_en":"Zichri*, Zicri","content_ro":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","content_en":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","summary_ro":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","summary_en":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":18209,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jachin*","title_en":"Jachin*","content_ro":"<h3>JACHIN*<\/h3>\n<li>1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24.<\/li>\n<li>2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head.<\/li>\n<li>3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).<\/li>","content_en":"<h3>JACHIN*<\/h3>\n<li>1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24.<\/li>\n<li>2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head.<\/li>\n<li>3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).<\/li>","summary_ro":"JACHIN* 1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24. 2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head. 3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).","summary_en":"JACHIN* 1. Son of Simeon and leader of the Jachinites, who immigrated to Egypt with his grandfather Jacob (Gn 46:10; Ex 6:15; Nm 26:12). He is called Jarib in 1 Chronicles 4:24. 2. Priest who lived in Jerusalem after the exile (1 Chr 9:10; Neh 11:10). The name Jachin may possibly designate a family of priests of which Jachin was the head. 3. Descendant of Aaron and head of the 21st course of priests assigned to temple duty in David’s reign (1 Chr 24:17).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18628,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jedaiah","title_en":"Jedaiah","content_ro":"<h3>JEDAIAH<\/h3>\n<li>1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37).<\/li>\n<li>2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10).<\/li>\n<li>3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families listed below are probably a part of this priestly line, but their exact relationships are difficult to determine.<\/li>\n<li>4. Provincial priest who agreed to resettle in postexilic Jerusalem (Neh 11:10; cf. v 2).<\/li>\n<li>5. Priest who returned with Zerubbabel after the exile (Neh 12:6-7). In the next generation this was the name of a family (v 21).<\/li>\n<li>6. One of the exiles taken by Zechariah as witness to the symbolic crowning of Joshua (<span>nlt<\/span> “Jeshua”). He may be the same as #4 or #5 above. He came back from captivity bringing gifts for the temple in the days of the high priest Joshua (Zec 6:10-14).<\/li>","content_en":"<h3>JEDAIAH<\/h3>\n<li>1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37).<\/li>\n<li>2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10).<\/li>\n<li>3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families listed below are probably a part of this priestly line, but their exact relationships are difficult to determine.<\/li>\n<li>4. Provincial priest who agreed to resettle in postexilic Jerusalem (Neh 11:10; cf. v 2).<\/li>\n<li>5. Priest who returned with Zerubbabel after the exile (Neh 12:6-7). In the next generation this was the name of a family (v 21).<\/li>\n<li>6. One of the exiles taken by Zechariah as witness to the symbolic crowning of Joshua (<span>nlt<\/span> “Jeshua”). He may be the same as #4 or #5 above. He came back from captivity bringing gifts for the temple in the days of the high priest Joshua (Zec 6:10-14).<\/li>","summary_ro":"JEDAIAH 1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37). 2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10). 3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families...","summary_en":"JEDAIAH 1. Shimri’s son and the father of Allon. He is listed in the genealogical tables of the Simeonites who settled in the valley of Gedor in Hezekiah’s time (1 Chr 4:37). 2. Harumaph’s son, who helped repair the Jerusalem wall after the exile (Neh 3:10). 3. Aaron’s descendant and head of the second of the 24 priestly divisions for temple service in David’s time (1 Chr 24:7). His descendants are listed among the returned exiles (1 Chr 9:10; Ezr 2:36; Neh 7:39). The individuals and families...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20416,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joiarib","title_en":"Joiarib","content_ro":"<h3>JOIARIB<\/h3>\n<li>1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10.<\/li>\n<li>2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5).<\/li>\n<li>3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). Perhaps Joiarib’s forefather was Jehoiarib, who was the head of the first course of priests ministering in the sanctuary during David’s reign (1 Chr 24:7; cf. 9:10).<\/li>\n<li>4. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6). His family in the next generation was headed by Mattenai (v 19).<\/li>","content_en":"<h3>JOIARIB<\/h3>\n<li>1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10.<\/li>\n<li>2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5).<\/li>\n<li>3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). Perhaps Joiarib’s forefather was Jehoiarib, who was the head of the first course of priests ministering in the sanctuary during David’s reign (1 Chr 24:7; cf. 9:10).<\/li>\n<li>4. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6). His family in the next generation was headed by Mattenai (v 19).<\/li>","summary_ro":"JOIARIB 1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10. 2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5). 3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). P...","summary_en":"JOIARIB 1. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16). He is alternately called Jehoiarib in 1 Chronicles 9:10. 2. Zechariah’s son, the father of Adaiah, and an ancestor of a Judahite family that resettled in Jerusalem during the postexilic era under Nehemiah (Neh 11:5). 3. Father of Jedaiah, a priest who served in the temple during the days of Nehemiah (Neh 11:10). P...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":959,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahitub","title_en":"Ahitub","content_ro":"<h3>AHITUB<\/h3>\n<li>1. Member of the priestly line of Aaron’s youngest son, Ithamar. Ahitub was a descendant of Eli through Eli’s son Phinehas and father of Ahijah and Ahimelech, who were priests during Saul’s reign (1 Sm 14:3; 22:9-12, 20).<\/li>\n<li>2. Member of the priestly line of Aaron’s third son, Eleazar. Ahitub was Meraioth’s grandson, Amariah’s son, and father of Zadok (1 Chr 6:4-7). Zadok was a chief priest during David’s reign (2 Sm 8:17).<\/li>\n<li>3. Possibly the same as #2 above (the scribes sometimes mistakenly copied names twice), but more likely another member of the priestly line of Eleazar, seven generations after #2 (1 Chr 6:11-12). This Ahitub’s father was also named Amariah and his son or grandson Zadok (1 Chr 9:11; Neh 11:11), but his grandfather was Azariah. Ahitub is listed as an ancestor of Ezra (Ezr 7:2; 1 Esd 8:2; 2 Esd 1:1).<\/li>","content_en":"<h3>AHITUB<\/h3>\n<li>1. Member of the priestly line of Aaron’s youngest son, Ithamar. Ahitub was a descendant of Eli through Eli’s son Phinehas and father of Ahijah and Ahimelech, who were priests during Saul’s reign (1 Sm 14:3; 22:9-12, 20).<\/li>\n<li>2. Member of the priestly line of Aaron’s third son, Eleazar. Ahitub was Meraioth’s grandson, Amariah’s son, and father of Zadok (1 Chr 6:4-7). Zadok was a chief priest during David’s reign (2 Sm 8:17).<\/li>\n<li>3. Possibly the same as #2 above (the scribes sometimes mistakenly copied names twice), but more likely another member of the priestly line of Eleazar, seven generations after #2 (1 Chr 6:11-12). This Ahitub’s father was also named Amariah and his son or grandson Zadok (1 Chr 9:11; Neh 11:11), but his grandfather was Azariah. Ahitub is listed as an ancestor of Ezra (Ezr 7:2; 1 Esd 8:2; 2 Esd 1:1).<\/li>","summary_ro":"AHITUB 1. Member of the priestly line of Aaron’s youngest son, Ithamar. Ahitub was a descendant of Eli through Eli’s son Phinehas and father of Ahijah and Ahimelech, who were priests during Saul’s reign (1 Sm 14:3; 22:9-12, 20). 2. Member of the priestly line of Aaron’s third son, Eleazar. Ahitub was Meraioth’s grandson, Amariah’s son, and father of Zadok (1 Chr 6:4-7). Zadok was a chief priest during David’s reign (2 Sm 8:17). 3. Possibly the same as #2 above (the scribes sometimes mistakenl...","summary_en":"AHITUB 1. Member of the priestly line of Aaron’s youngest son, Ithamar. Ahitub was a descendant of Eli through Eli’s son Phinehas and father of Ahijah and Ahimelech, who were priests during Saul’s reign (1 Sm 14:3; 22:9-12, 20). 2. Member of the priestly line of Aaron’s third son, Eleazar. Ahitub was Meraioth’s grandson, Amariah’s son, and father of Zadok (1 Chr 6:4-7). Zadok was a chief priest during David’s reign (2 Sm 8:17). 3. Possibly the same as #2 above (the scribes sometimes mistakenl...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3278,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azariah","title_en":"Azariah","content_ro":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","content_en":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","summary_ro":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","summary_en":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25135,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meraioth","title_en":"Meraioth","content_ro":"<h3>MERAIOTH<\/h3>\n<li>1. Levite, six to seven generations removed from Aaron (1 Chr 6:6-7; Ezr 7:3).<\/li>\n<li>2. Ahitub’s son and the father of Zadok (1 Chr 9:11; Neh 11:11); perhaps identifiable with #1 above, despite differences in genealogy.<\/li>\n<li>3. Priestly house whose head was Helkai during the days of Joiakim in postexilic Jerusalem (Neh 12:15). Its forebear is given as Meremoth (v 3). Some regard Nehemiah 12:15 as a scribal error and identify the names in verses 3 and 15 as the same person.<\/li>","content_en":"<h3>MERAIOTH<\/h3>\n<li>1. Levite, six to seven generations removed from Aaron (1 Chr 6:6-7; Ezr 7:3).<\/li>\n<li>2. Ahitub’s son and the father of Zadok (1 Chr 9:11; Neh 11:11); perhaps identifiable with #1 above, despite differences in genealogy.<\/li>\n<li>3. Priestly house whose head was Helkai during the days of Joiakim in postexilic Jerusalem (Neh 12:15). Its forebear is given as Meremoth (v 3). Some regard Nehemiah 12:15 as a scribal error and identify the names in verses 3 and 15 as the same person.<\/li>","summary_ro":"MERAIOTH 1. Levite, six to seven generations removed from Aaron (1 Chr 6:6-7; Ezr 7:3). 2. Ahitub’s son and the father of Zadok (1 Chr 9:11; Neh 11:11); perhaps identifiable with #1 above, despite differences in genealogy. 3. Priestly house whose head was Helkai during the days of Joiakim in postexilic Jerusalem (Neh 12:15). Its forebear is given as Meremoth (v 3). Some regard Nehemiah 12:15 as a scribal error and identify the names in verses 3 and 15 as the same person.","summary_en":"MERAIOTH 1. Levite, six to seven generations removed from Aaron (1 Chr 6:6-7; Ezr 7:3). 2. Ahitub’s son and the father of Zadok (1 Chr 9:11; Neh 11:11); perhaps identifiable with #1 above, despite differences in genealogy. 3. Priestly house whose head was Helkai during the days of Joiakim in postexilic Jerusalem (Neh 12:15). Its forebear is given as Meremoth (v 3). Some regard Nehemiah 12:15 as a scribal error and identify the names in verses 3 and 15 as the same person.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25318,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshullam","title_en":"Meshullam","content_ro":"<h3>MESHULLAM<\/h3>\n<li> 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3).<\/li>\n<li> 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19).<\/li>\n<li> 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13).<\/li>\n<li> 4. Benjamite and a descendant of Elpaal (1 Chr 8:17).<\/li>\n<li> 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li> 6. Benjamite and the son of Shephatiah, who resided in Jerusalem during the postexilic period (1 Chr 9:8).<\/li>\n<li> 7. Priest, the son of Zadok and the father of Hilkiah, whose descendants served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:11; Neh 11:11). He is probably identical with Shallum in 1 Chronicles 6:12-13.<\/li>\n<li> 8. Priest, the son of Meshillemith and a forefather of Adaiah. Adaiah served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:12).<\/li>\n<li> 9. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>10. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>11. One who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>12. Bani’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:29).<\/li>\n<li>13. Berekiah’s son, who rebuilt a section of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 30). His daughter married Jehohanan, the son of Tobiah the Ammonite (6:18).<\/li>\n<li>14. Besodeiah’s son, who with Joiada repaired the Old Gate in the Jerusalem wall (Neh 3:6).<\/li>\n<li>15. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>16. One of the priests who set his seal on the covenant of Ezra (Neh 10:7).<\/li>\n<li>17. One of the leaders of Israel who set his seal on the covenant of Ezra (Neh 10:20).<\/li>\n<li>18. Head of Ezra’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:13).<\/li>\n<li>19. Head of Ginnethon’s priestly family during the days of Joiakim (Neh 12:16).<\/li>\n<li>20. One of the gatekeepers during the days of the high priest Joiakim (Neh 12:25); perhaps identifiable with Shallum in 1 Chronicles 9:17.<\/li>\n<li>21. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic era (Neh 12:33).<\/li>","content_en":"<h3>MESHULLAM<\/h3>\n<li> 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3).<\/li>\n<li> 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19).<\/li>\n<li> 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13).<\/li>\n<li> 4. Benjamite and a descendant of Elpaal (1 Chr 8:17).<\/li>\n<li> 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7).<\/li>\n<li> 6. Benjamite and the son of Shephatiah, who resided in Jerusalem during the postexilic period (1 Chr 9:8).<\/li>\n<li> 7. Priest, the son of Zadok and the father of Hilkiah, whose descendants served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:11; Neh 11:11). He is probably identical with Shallum in 1 Chronicles 6:12-13.<\/li>\n<li> 8. Priest, the son of Meshillemith and a forefather of Adaiah. Adaiah served in Jerusalem’s sanctuary during the postexilic era (1 Chr 9:12).<\/li>\n<li> 9. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>10. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylonia (Ezr 8:16).<\/li>\n<li>11. One who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>12. Bani’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:29).<\/li>\n<li>13. Berekiah’s son, who rebuilt a section of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 30). His daughter married Jehohanan, the son of Tobiah the Ammonite (6:18).<\/li>\n<li>14. Besodeiah’s son, who with Joiada repaired the Old Gate in the Jerusalem wall (Neh 3:6).<\/li>\n<li>15. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>16. One of the priests who set his seal on the covenant of Ezra (Neh 10:7).<\/li>\n<li>17. One of the leaders of Israel who set his seal on the covenant of Ezra (Neh 10:20).<\/li>\n<li>18. Head of Ezra’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:13).<\/li>\n<li>19. Head of Ginnethon’s priestly family during the days of Joiakim (Neh 12:16).<\/li>\n<li>20. One of the gatekeepers during the days of the high priest Joiakim (Neh 12:25); perhaps identifiable with Shallum in 1 Chronicles 9:17.<\/li>\n<li>21. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic era (Neh 12:33).<\/li>","summary_ro":"MESHULLAM 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3). 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19). 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 BC), and Jeroboam II, king of Israel (993–953 BC; 1 Chr 5:13). 4. Benjamite and a descendant of Elpaal (1 Chr 8:17). 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 6. Benjamite and the son of Shep...","summary_en":"MESHULLAM 1. Forefather of Shaphan, the royal secretary to King Josiah of Judah (2 Kgs 22:3). 2. Zerubbabel’s son and a descendant of David (1 Chr 3:19). 3. Gadite leader registered during the reigns of Jotham, king of Judah (950–932 BC), and Jeroboam II, king of Israel (993–953 BC; 1 Chr 5:13). 4. Benjamite and a descendant of Elpaal (1 Chr 8:17). 5. Benjamite and the father of Sallu, a resident in Jerusalem during the postexilic period (1 Chr 9:7; Neh 11:7). 6. Benjamite and the son of Shep...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34371,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seraiah","title_en":"Seraiah","content_ro":"<h3>SERAIAH<\/h3>\n<li> 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16.<\/li>\n<li> 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 <span>BC<\/span>. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi through Aaron’s line.<\/li>\n<li> 3. Son of Tanhumeth the Netophathite and one of the captains of the Judean forces who sought clemency from Nebuchadnezzar under Gedaliah (2 Kgs 25:23; Jer 40:8).<\/li>\n<li> 4. Judahite, the son of Kenaz, the brother of Othniel and Joab’s father (1 Chr 4:13-14).<\/li>\n<li> 5. Simeonite, the son of Asiel and Joshibiah’s father (1 Chr 4:35).<\/li>\n<li> 6. One of the men who returned with Zerubbabel to Judah following the exile (Ezr 2:2); called Azariah in Nehemiah 7:7. <em>See<\/em> Azariah #23.<\/li>\n<li> 7. Father of Ezra the scribe. Ezra returned to Jerusalem during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 7:1). He is perhaps identical with #2 above, in which case Jehozadak would be Ezra’s brother.<\/li>\n<li> 8. One of the priests who set his seal on the covenant of Ezra (Neh 10:2).<\/li>\n<li> 9. Son of Hilkiah and a priest living in Jerusalem during the postexilic era (Neh 11:11); called Azariah in 1 Chronicles 9:11. <em>See<\/em> Azariah #10.<\/li>\n<li>10. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:1). His house in the next generation was headed by Meraiah. He is perhaps identical with #6 above.<\/li>\n<li>11. Son of Azriel who, with Jerahmeel and Shelemiah, was ordered by King Jehoiakim of Judah (609–598 <span>BC<\/span>) to capture Baruch and Jeremiah (Jer 36:26).<\/li>\n<li>12. Son of Neriah and the official who accompanied King Zedekiah of Judah (597–586 <span>BC<\/span>) to Babylon. Seraiah was to relay Jeremiah’s message against Babylon (Jer 51:59-61).<\/li>","content_en":"<h3>SERAIAH<\/h3>\n<li> 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16.<\/li>\n<li> 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 <span>BC<\/span>. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi through Aaron’s line.<\/li>\n<li> 3. Son of Tanhumeth the Netophathite and one of the captains of the Judean forces who sought clemency from Nebuchadnezzar under Gedaliah (2 Kgs 25:23; Jer 40:8).<\/li>\n<li> 4. Judahite, the son of Kenaz, the brother of Othniel and Joab’s father (1 Chr 4:13-14).<\/li>\n<li> 5. Simeonite, the son of Asiel and Joshibiah’s father (1 Chr 4:35).<\/li>\n<li> 6. One of the men who returned with Zerubbabel to Judah following the exile (Ezr 2:2); called Azariah in Nehemiah 7:7. <em>See<\/em> Azariah #23.<\/li>\n<li> 7. Father of Ezra the scribe. Ezra returned to Jerusalem during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 7:1). He is perhaps identical with #2 above, in which case Jehozadak would be Ezra’s brother.<\/li>\n<li> 8. One of the priests who set his seal on the covenant of Ezra (Neh 10:2).<\/li>\n<li> 9. Son of Hilkiah and a priest living in Jerusalem during the postexilic era (Neh 11:11); called Azariah in 1 Chronicles 9:11. <em>See<\/em> Azariah #10.<\/li>\n<li>10. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:1). His house in the next generation was headed by Meraiah. He is perhaps identical with #6 above.<\/li>\n<li>11. Son of Azriel who, with Jerahmeel and Shelemiah, was ordered by King Jehoiakim of Judah (609–598 <span>BC<\/span>) to capture Baruch and Jeremiah (Jer 36:26).<\/li>\n<li>12. Son of Neriah and the official who accompanied King Zedekiah of Judah (597–586 <span>BC<\/span>) to Babylon. Seraiah was to relay Jeremiah’s message against Babylon (Jer 51:59-61).<\/li>","summary_ro":"SERAIAH 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16. 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 BC. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi throu...","summary_en":"SERAIAH 1. Royal secretary of King David (2 Sm 8:17); alternately called Sheva in 2 Samuel 20:25, Shisha in 1 Kings 4:3, and Shavsha in 1 Chronicles 18:16. 2. Chief priest in Jerusalem at the time of its destruction by the Babylonians in 586 BC. He was taken by Nebuzaradan, the captain of the guard, to Nebuchadnezzar at Riblah, where he was put to death (2 Kgs 25:18; Jer 52:24). First Chronicles 6:14 records Seraiah as the son of Azariah, the father of Jehozadak and a descendant of Levi throu...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38885,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zadok","title_en":"Zadok","content_ro":"<h3>ZADOK<\/h3>\n<p>Common OT name meaning “righteous one.”<\/p>\n<p>1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests.<\/p>\n<p>In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is noted in 1 Samuel 14:3 as the grandson of Eli. In the genealogies of Chronicles, Zadok’s descent through Ahitub is traced back to Eleazar, the eldest son of Aaron (1 Chr 6:1-8, 50-53; Ezr 7:2-5), but with no reference to Eli. A slight problem emerges in that Zadok replaces the banished Abiathar, a descendant of Eli. This is regarded as the fulfillment of an earlier prophecy that the tenure of the high priestly office by Eli’s family would be broken in favor of a different branch of Aaron’s family (1 Sm 2:30-36; 1 Kgs 2:26-27).<\/p>\n<p>In both summaries of David’s court officials (2 Sm 8:17; 20:25), Zadok is listed as one of David’s two principal priests, an office held throughout the latter part of David’s reign. When David was near death, a power struggle over the throne was precipitated by Adonijah, David’s oldest surviving son. With the support of Joab, the commander of the army, and the priest Abiathar, David’s long-standing friend, Adonijah declared himself king (1 Kgs 1:5-10). Nathan the prophet promptly intervened with Bathsheba as Solomon’s advocate. Zadok and Benaiah, the captain of the mercenary troops, supported Solomon. Adonijah’s cause was hopeless once David had indicated his approval of Nathan’s plans. Consequently, the discredited Abiathar was banished (2:26-27), leaving the loyal Zadok as Solomon’s chief priest (2:35; 4:4).<\/p>\n<p>In the centuries that followed, the descendants of Zadok preserved this dominance, and as Jerusalem’s prestige increased, so did their status. Azariah, the chief priest in Hezekiah’s reign, was a Zadokite (2 Chr 31:10). Ezekiel restricted the main priestly functions to the “sons of Zadok,” demoting the Levites generally to the rank of “temple caretakers” because of their apostasy during the monarchy (Ez 44:10-16). When the Jews came under Seleucid domination in the early second century <span>BC<\/span>, the high priesthood, regarded as a political appointment, was taken away from the Zadokites. Conservative elements, however, like the Qumran covenanters, continued to look for its restoration.<\/p>\n<p><em>See also<\/em> David; Israel, History of.<\/p>\n<li>2. Father-in-law of Uzziah and grandfather of Jotham, kings of Judah (2 Kgs 15:32-33; 2 Chr 27:1).<\/li>\n<li>3. Descendant of Zadok, David’s priest (1 Chr 6:12; 9:11; Neh 11:11).<\/li>\n<li>4. Young man of exceptional courage, the leader of a contingent that joined David at Hebron against Saul (1 Chr 12:28).<\/li>\n<li>5. Son of Baana, who helped to repair the wall of Jerusalem in Nehemiah’s time (Neh 3:4).<\/li>\n<li>6. Son of Immer, who also shared in Nehemiah’s rebuilding operations (Neh 3:29).<\/li>\n<li>7. Signatory to Nehemiah’s covenant (Neh 10:21) and perhaps identifiable with #5 or #6 above.<\/li>\n<li>8. One of three treasurers appointed by Nehemiah during his second term of office, called the scribe (Neh 13:13).<\/li>\n<li>9. Ancestor of Christ (Mt 1:14). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ZADOK<\/h3>\n<p>Common OT name meaning “righteous one.”<\/p>\n<p>1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests.<\/p>\n<p>In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is noted in 1 Samuel 14:3 as the grandson of Eli. In the genealogies of Chronicles, Zadok’s descent through Ahitub is traced back to Eleazar, the eldest son of Aaron (1 Chr 6:1-8, 50-53; Ezr 7:2-5), but with no reference to Eli. A slight problem emerges in that Zadok replaces the banished Abiathar, a descendant of Eli. This is regarded as the fulfillment of an earlier prophecy that the tenure of the high priestly office by Eli’s family would be broken in favor of a different branch of Aaron’s family (1 Sm 2:30-36; 1 Kgs 2:26-27).<\/p>\n<p>In both summaries of David’s court officials (2 Sm 8:17; 20:25), Zadok is listed as one of David’s two principal priests, an office held throughout the latter part of David’s reign. When David was near death, a power struggle over the throne was precipitated by Adonijah, David’s oldest surviving son. With the support of Joab, the commander of the army, and the priest Abiathar, David’s long-standing friend, Adonijah declared himself king (1 Kgs 1:5-10). Nathan the prophet promptly intervened with Bathsheba as Solomon’s advocate. Zadok and Benaiah, the captain of the mercenary troops, supported Solomon. Adonijah’s cause was hopeless once David had indicated his approval of Nathan’s plans. Consequently, the discredited Abiathar was banished (2:26-27), leaving the loyal Zadok as Solomon’s chief priest (2:35; 4:4).<\/p>\n<p>In the centuries that followed, the descendants of Zadok preserved this dominance, and as Jerusalem’s prestige increased, so did their status. Azariah, the chief priest in Hezekiah’s reign, was a Zadokite (2 Chr 31:10). Ezekiel restricted the main priestly functions to the “sons of Zadok,” demoting the Levites generally to the rank of “temple caretakers” because of their apostasy during the monarchy (Ez 44:10-16). When the Jews came under Seleucid domination in the early second century <span>BC<\/span>, the high priesthood, regarded as a political appointment, was taken away from the Zadokites. Conservative elements, however, like the Qumran covenanters, continued to look for its restoration.<\/p>\n<p><em>See also<\/em> David; Israel, History of.<\/p>\n<li>2. Father-in-law of Uzziah and grandfather of Jotham, kings of Judah (2 Kgs 15:32-33; 2 Chr 27:1).<\/li>\n<li>3. Descendant of Zadok, David’s priest (1 Chr 6:12; 9:11; Neh 11:11).<\/li>\n<li>4. Young man of exceptional courage, the leader of a contingent that joined David at Hebron against Saul (1 Chr 12:28).<\/li>\n<li>5. Son of Baana, who helped to repair the wall of Jerusalem in Nehemiah’s time (Neh 3:4).<\/li>\n<li>6. Son of Immer, who also shared in Nehemiah’s rebuilding operations (Neh 3:29).<\/li>\n<li>7. Signatory to Nehemiah’s covenant (Neh 10:21) and perhaps identifiable with #5 or #6 above.<\/li>\n<li>8. One of three treasurers appointed by Nehemiah during his second term of office, called the scribe (Neh 13:13).<\/li>\n<li>9. Ancestor of Christ (Mt 1:14). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ZADOK Common OT name meaning “righteous one.” 1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests. In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is ...","summary_en":"ZADOK Common OT name meaning “righteous one.” 1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests. In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":462,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adaiah","title_en":"Adaiah","content_ro":"<h3>ADAIAH<\/h3>\n<li>1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1).<\/li>\n<li>2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. <em>See<\/em> Iddo #2.<\/li>\n<li>3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21).<\/li>\n<li>4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12).<\/li>\n<li>5. Maaseiah’s father. Maaseiah was a captain under Jehoiada the priest (2 Chr 23:1).<\/li>\n<li>6. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).<\/li>\n<li>7. Son of a different Bani, who also obeyed that exhortation (Ezr 10:39).<\/li>\n<li>8. Joiarib’s son, descended from Perez, and an ancestor of Maaseiah (Neh 11:5).<\/li>","content_en":"<h3>ADAIAH<\/h3>\n<li>1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1).<\/li>\n<li>2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. <em>See<\/em> Iddo #2.<\/li>\n<li>3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21).<\/li>\n<li>4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12).<\/li>\n<li>5. Maaseiah’s father. Maaseiah was a captain under Jehoiada the priest (2 Chr 23:1).<\/li>\n<li>6. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:29).<\/li>\n<li>7. Son of a different Bani, who also obeyed that exhortation (Ezr 10:39).<\/li>\n<li>8. Joiarib’s son, descended from Perez, and an ancestor of Maaseiah (Neh 11:5).<\/li>","summary_ro":"ADAIAH 1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1). 2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. See Iddo #2. 3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21). 4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12). 5. Maaseiah’s father. Maaseiah was a captain under Jehoiada t...","summary_en":"ADAIAH 1. Josiah’s maternal grandfather. Josiah’s mother, Jedidah, was Adaiah’s daughter (2 Kgs 22:1). 2. Ethan’s son, a Levite of the Gershon clan and an ancestor of Asaph the psalmist (1 Chr 6:41). He is sometimes identified with the Iddo of 1 Chronicles 6:21. See Iddo #2. 3. Shimei’s son, a minor member of Benjamin’s tribe (1 Chr 8:21). 4. Jeroham’s son, a priest who returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12). 5. Maaseiah’s father. Maaseiah was a captain under Jehoiada t...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1527,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amzi","title_en":"Amzi","content_ro":"<h3>AMZI<\/h3>\n<li>1. Merarite Levite and an ancestor of Ethan the musician (1 Chr 6:46).<\/li>\n<li>2. Forefather of Adaiah and a priest of Malchijah’s division (Neh 11:12).<\/li>","content_en":"<h3>AMZI<\/h3>\n<li>1. Merarite Levite and an ancestor of Ethan the musician (1 Chr 6:46).<\/li>\n<li>2. Forefather of Adaiah and a priest of Malchijah’s division (Neh 11:12).<\/li>","summary_ro":"AMZI 1. Merarite Levite and an ancestor of Ethan the musician (1 Chr 6:46). 2. Forefather of Adaiah and a priest of Malchijah’s division (Neh 11:12).","summary_en":"AMZI 1. Merarite Levite and an ancestor of Ethan the musician (1 Chr 6:46). 2. Forefather of Adaiah and a priest of Malchijah’s division (Neh 11:12).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19204,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeroham","title_en":"Jeroham","content_ro":"<h3>JEROHAM<\/h3>\n<li>1. Levite of the family of Kohath, father of Elkanah and a forefather of the prophet Samuel and Heman the singer. Heman was a musician in the sanctuary during David’s reign (1 Sm 1:1; 1 Chr 6:27, 34).<\/li>\n<li>2. Benjamite whose sons lived in Jerusalem and were leaders among their people (1 Chr 8:27). He is perhaps identical with #3 below.<\/li>\n<li>3. Benjamite and Ibneiah’s father. Ibneiah, head of his family, returned to Jerusalem from exile in Babylon (1 Chr 9:8).<\/li>\n<li>4. Descendant of Pashhur and the father of Adaiah the priest. Adaiah returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12).<\/li>\n<li>5. Benjamite from Gedor whose two sons, Joelah and Zebadiah, came to David’s support at Ziklag (1 Chr 12:7).<\/li>\n<li>6. Father of Azarel, the chief official of the Danites during David’s reign (1 Chr 27:22).<\/li>\n<li>7. Father of Azariah, one of the commanders who was instrumental in removing Queen Athaliah from Judah’s throne to make way for Joash (Jehoash), the rightful claimant (2 Chr 23:1).<\/li>","content_en":"<h3>JEROHAM<\/h3>\n<li>1. Levite of the family of Kohath, father of Elkanah and a forefather of the prophet Samuel and Heman the singer. Heman was a musician in the sanctuary during David’s reign (1 Sm 1:1; 1 Chr 6:27, 34).<\/li>\n<li>2. Benjamite whose sons lived in Jerusalem and were leaders among their people (1 Chr 8:27). He is perhaps identical with #3 below.<\/li>\n<li>3. Benjamite and Ibneiah’s father. Ibneiah, head of his family, returned to Jerusalem from exile in Babylon (1 Chr 9:8).<\/li>\n<li>4. Descendant of Pashhur and the father of Adaiah the priest. Adaiah returned to Jerusalem after the exile (1 Chr 9:12; Neh 11:12).<\/li>\n<li>5. Benjamite from Gedor whose two sons, Joelah and Zebadiah, came to David’s support at Ziklag (1 Chr 12:7).<\/li>\n<li>6. Father of Azarel, the chief official of the Danites during David’s reign (1 Chr 27:22).<\/li>\n<li>7. Father of Azariah, one of the commanders who was instrumental in removing Queen Athaliah from Judah’s throne to make way for Joash (Jehoash), the rightful claimant (2 Chr 23:1).<\/li>","summary_ro":"JEROHAM 1. Levite of the family of Kohath, father of Elkanah and a forefather of the prophet Samuel and Heman the singer. Heman was a musician in the sanctuary during David’s reign (1 Sm 1:1; 1 Chr 6:27, 34). 2. Benjamite whose sons lived in Jerusalem and were leaders among their people (1 Chr 8:27). He is perhaps identical with #3 below. 3. Benjamite and Ibneiah’s father. Ibneiah, head of his family, returned to Jerusalem from exile in Babylon (1 Chr 9:8). 4. Descendant of Pashhur and the fa...","summary_en":"JEROHAM 1. Levite of the family of Kohath, father of Elkanah and a forefather of the prophet Samuel and Heman the singer. Heman was a musician in the sanctuary during David’s reign (1 Sm 1:1; 1 Chr 6:27, 34). 2. Benjamite whose sons lived in Jerusalem and were leaders among their people (1 Chr 8:27). He is perhaps identical with #3 below. 3. Benjamite and Ibneiah’s father. Ibneiah, head of his family, returned to Jerusalem from exile in Babylon (1 Chr 9:8). 4. Descendant of Pashhur and the fa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24085,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Malchiah*","title_en":"Malchiah*","content_ro":"<h3>MALCHIAH*<\/h3>\n<li>1. KJV spelling of Malchijah, Gershon’s descendant, in 1 Chronicles 6:40. <em>See<\/em> Malchijah #1.<\/li>\n<li>2. KJV spelling of Malchijah, Parosh’s son, in Ezra 10:25. <em>See<\/em> Malchijah #4.<\/li>\n<li>3. KJV spelling of Malchijah, Harim’s son, in Ezra 10:31. <em>See<\/em> Malchijah #6.<\/li>\n<li>4. KJV spelling of Malchijah, Recab’s son, in Nehemiah 3:14. <em>See<\/em> Malchijah #7.<\/li>\n<li>5. KJV spelling of Malchijah the goldsmith in Nehemiah 3:31. <em>See<\/em> Malchijah #8.<\/li>\n<li>6. KJV spelling of Malchijah, Ezra’s assistant, in Nehemiah 8:4. <em>See<\/em> Malchijah #9.<\/li>\n<li>7. KJV spelling of Malchijah, Adaiah’s forefather, in Nehemiah 11:12. <em>See<\/em> Malchijah #2.<\/li>\n<li>8. KJV spelling of Malchijah, the royal prince in whose cistern Jeremiah was imprisoned (Jer 38:6). Malchiah is also spelled Melchiah (21:1). <em>See<\/em> Malchijah #12.<\/li>","content_en":"<h3>MALCHIAH*<\/h3>\n<li>1. KJV spelling of Malchijah, Gershon’s descendant, in 1 Chronicles 6:40. <em>See<\/em> Malchijah #1.<\/li>\n<li>2. KJV spelling of Malchijah, Parosh’s son, in Ezra 10:25. <em>See<\/em> Malchijah #4.<\/li>\n<li>3. KJV spelling of Malchijah, Harim’s son, in Ezra 10:31. <em>See<\/em> Malchijah #6.<\/li>\n<li>4. KJV spelling of Malchijah, Recab’s son, in Nehemiah 3:14. <em>See<\/em> Malchijah #7.<\/li>\n<li>5. KJV spelling of Malchijah the goldsmith in Nehemiah 3:31. <em>See<\/em> Malchijah #8.<\/li>\n<li>6. KJV spelling of Malchijah, Ezra’s assistant, in Nehemiah 8:4. <em>See<\/em> Malchijah #9.<\/li>\n<li>7. KJV spelling of Malchijah, Adaiah’s forefather, in Nehemiah 11:12. <em>See<\/em> Malchijah #2.<\/li>\n<li>8. KJV spelling of Malchijah, the royal prince in whose cistern Jeremiah was imprisoned (Jer 38:6). Malchiah is also spelled Melchiah (21:1). <em>See<\/em> Malchijah #12.<\/li>","summary_ro":"MALCHIAH* 1. KJV spelling of Malchijah, Gershon’s descendant, in 1 Chronicles 6:40. See Malchijah #1. 2. KJV spelling of Malchijah, Parosh’s son, in Ezra 10:25. See Malchijah #4. 3. KJV spelling of Malchijah, Harim’s son, in Ezra 10:31. See Malchijah #6. 4. KJV spelling of Malchijah, Recab’s son, in Nehemiah 3:14. See Malchijah #7. 5. KJV spelling of Malchijah the goldsmith in Nehemiah 3:31. See Malchijah #8. 6. KJV spelling of Malchijah, Ezra’s assistant, in Nehemiah 8:4. See Malchijah #9. 7...","summary_en":"MALCHIAH* 1. KJV spelling of Malchijah, Gershon’s descendant, in 1 Chronicles 6:40. See Malchijah #1. 2. KJV spelling of Malchijah, Parosh’s son, in Ezra 10:25. See Malchijah #4. 3. KJV spelling of Malchijah, Harim’s son, in Ezra 10:31. See Malchijah #6. 4. KJV spelling of Malchijah, Recab’s son, in Nehemiah 3:14. See Malchijah #7. 5. KJV spelling of Malchijah the goldsmith in Nehemiah 3:31. See Malchijah #8. 6. KJV spelling of Malchijah, Ezra’s assistant, in Nehemiah 8:4. See Malchijah #9. 7...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24093,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Malchijah*","title_en":"Malchijah*","content_ro":"<h3>MALCHIJAH*<\/h3>\n<li>1. Gershon’s descendant, appointed by David, along with the rest of his family, to serve as a temple musician (1 Chr 6:40, <span>kjv<\/span> “Malchiah”).<\/li>\n<li>2. Priest who served in the time of David (1 Chr 9:12). His descendants were among those who returned to Jerusalem with Zerubbabel (Neh 11:12).<\/li>\n<li>3. Priest in David’s reign (1 Chr 24:9); perhaps the same as #2 above.<\/li>\n<li> 4. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25, <span>kjv<\/span> “Malchiah”).<\/li>\n<li> 5. KJV rendering of Hashabiah, another of Parosh’s sons, in Ezra 10:25. <em>See<\/em> Hashabiah #9.<\/li>\n<li> 6. Harim’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:31, <span>kjv<\/span> “Malchiah”). He repaired part of the Jerusalem wall under Nehemiah (Neh 3:11).<\/li>\n<li> 7. Recab’s son and the ruler of Beth-hakkerem. Under Nehemiah’s direction, he repaired the Dung Gate of the Jerusalem wall (Neh 3:14).<\/li>\n<li> 8. Goldsmith who worked under Nehemiah’s direction to help repair the Jerusalem wall (Neh 3:31).<\/li>\n<li> 9. One who stood to Ezra’s left during the public reading of the law (Neh 8:4).<\/li>\n<li>10. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:3).<\/li>\n<li>11. Participant in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>\n<li>12. Royal prince who owned a cistern in which the prophet Jeremiah was imprisoned (Jer 38:6). Malchijah’s son Pashhur (21:1; 38:1) was one of those who, after hearing the harsh prophecies of Jeremiah, appealed to King Zedekiah to put Jeremiah to death. The princes attempted to do so by throwing him into Malchijah’s cistern.<\/li>","content_en":"<h3>MALCHIJAH*<\/h3>\n<li>1. Gershon’s descendant, appointed by David, along with the rest of his family, to serve as a temple musician (1 Chr 6:40, <span>kjv<\/span> “Malchiah”).<\/li>\n<li>2. Priest who served in the time of David (1 Chr 9:12). His descendants were among those who returned to Jerusalem with Zerubbabel (Neh 11:12).<\/li>\n<li>3. Priest in David’s reign (1 Chr 24:9); perhaps the same as #2 above.<\/li>\n<li> 4. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25, <span>kjv<\/span> “Malchiah”).<\/li>\n<li> 5. KJV rendering of Hashabiah, another of Parosh’s sons, in Ezra 10:25. <em>See<\/em> Hashabiah #9.<\/li>\n<li> 6. Harim’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:31, <span>kjv<\/span> “Malchiah”). He repaired part of the Jerusalem wall under Nehemiah (Neh 3:11).<\/li>\n<li> 7. Recab’s son and the ruler of Beth-hakkerem. Under Nehemiah’s direction, he repaired the Dung Gate of the Jerusalem wall (Neh 3:14).<\/li>\n<li> 8. Goldsmith who worked under Nehemiah’s direction to help repair the Jerusalem wall (Neh 3:31).<\/li>\n<li> 9. One who stood to Ezra’s left during the public reading of the law (Neh 8:4).<\/li>\n<li>10. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:3).<\/li>\n<li>11. Participant in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>\n<li>12. Royal prince who owned a cistern in which the prophet Jeremiah was imprisoned (Jer 38:6). Malchijah’s son Pashhur (21:1; 38:1) was one of those who, after hearing the harsh prophecies of Jeremiah, appealed to King Zedekiah to put Jeremiah to death. The princes attempted to do so by throwing him into Malchijah’s cistern.<\/li>","summary_ro":"MALCHIJAH* 1. Gershon’s descendant, appointed by David, along with the rest of his family, to serve as a temple musician (1 Chr 6:40, kjv “Malchiah”). 2. Priest who served in the time of David (1 Chr 9:12). His descendants were among those who returned to Jerusalem with Zerubbabel (Neh 11:12). 3. Priest in David’s reign (1 Chr 24:9); perhaps the same as #2 above. 4. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25, kjv “Malchiah”). 5. KJV render...","summary_en":"MALCHIJAH* 1. Gershon’s descendant, appointed by David, along with the rest of his family, to serve as a temple musician (1 Chr 6:40, kjv “Malchiah”). 2. Priest who served in the time of David (1 Chr 9:12). His descendants were among those who returned to Jerusalem with Zerubbabel (Neh 11:12). 3. Priest in David’s reign (1 Chr 24:9); perhaps the same as #2 above. 4. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25, kjv “Malchiah”). 5. KJV render...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29439,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pelaliah","title_en":"Pelaliah","content_ro":"<h3>PELALIAH<\/h3>\n<p>Forefather of Adaiah, a priest living in Jerusalem during Ezra’s day (Neh 11:12).<\/p>","content_en":"<h3>PELALIAH<\/h3>\n<p>Forefather of Adaiah, a priest living in Jerusalem during Ezra’s day (Neh 11:12).<\/p>","summary_ro":"PELALIAH Forefather of Adaiah, a priest living in Jerusalem during Ezra’s day (Neh 11:12).","summary_en":"PELALIAH Forefather of Adaiah, a priest living in Jerusalem during Ezra’s day (Neh 11:12).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39054,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":824,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahasai*","title_en":"Ahasai*","content_ro":"<h3>AHASAI*<\/h3>\n<p>KJV form of Ahzai, the priest, in Nehemiah 11:13. <em>See<\/em> Ahzai.<\/p>","content_en":"<h3>AHASAI*<\/h3>\n<p>KJV form of Ahzai, the priest, in Nehemiah 11:13. <em>See<\/em> Ahzai.<\/p>","summary_ro":"AHASAI* KJV form of Ahzai, the priest, in Nehemiah 11:13. See Ahzai.","summary_en":"AHASAI* KJV form of Ahzai, the priest, in Nehemiah 11:13. See Ahzai.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":979,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahzai","title_en":"Ahzai","content_ro":"<h3>AHZAI<\/h3>\n<p>Priest of the order of Immer. Ahzai’s descendant, Amashsai, was a leading priest in Jerusalem in Ezra’s day (Neh 11:13). In all probability Ahzai and Jahzerah were the same person (1 Chr 9:12). <em>See<\/em> Jahzerah.<\/p>","content_en":"<h3>AHZAI<\/h3>\n<p>Priest of the order of Immer. Ahzai’s descendant, Amashsai, was a leading priest in Jerusalem in Ezra’s day (Neh 11:13). In all probability Ahzai and Jahzerah were the same person (1 Chr 9:12). <em>See<\/em> Jahzerah.<\/p>","summary_ro":"AHZAI Priest of the order of Immer. Ahzai’s descendant, Amashsai, was a leading priest in Jerusalem in Ezra’s day (Neh 11:13). In all probability Ahzai and Jahzerah were the same person (1 Chr 9:12). See Jahzerah.","summary_en":"AHZAI Priest of the order of Immer. Ahzai’s descendant, Amashsai, was a leading priest in Jerusalem in Ezra’s day (Neh 11:13). In all probability Ahzai and Jahzerah were the same person (1 Chr 9:12). See Jahzerah.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1251,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amashai*, Amashsai","title_en":"Amashai*, Amashsai","content_ro":"<h3>AMASHAI*, AMASHSAI<\/h3>\n<p>Azarel’s son and one of the leading priests who returned to Jerusalem after the Babylonian exile (Neh 11:13). Amashsai may possibly be identical with Maasai (1 Chr 9:12).<\/p>","content_en":"<h3>AMASHAI*, AMASHSAI<\/h3>\n<p>Azarel’s son and one of the leading priests who returned to Jerusalem after the Babylonian exile (Neh 11:13). Amashsai may possibly be identical with Maasai (1 Chr 9:12).<\/p>","summary_ro":"AMASHAI*, AMASHSAI Azarel’s son and one of the leading priests who returned to Jerusalem after the Babylonian exile (Neh 11:13). Amashsai may possibly be identical with Maasai (1 Chr 9:12).","summary_en":"AMASHAI*, AMASHSAI Azarel’s son and one of the leading priests who returned to Jerusalem after the Babylonian exile (Neh 11:13). Amashsai may possibly be identical with Maasai (1 Chr 9:12).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3261,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azarel","title_en":"Azarel","content_ro":"<h3>AZAREL<\/h3>\n<li>1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Azarel was one of David’s ambidextrous archers and slingers (1 Chr 12:2, 6).<\/li>\n<li>2. Levite selected by David to assist in the music of the sanctuary (1 Chr 25:18, <span>nlt<\/span> “Uzziel”).<\/li>\n<li>3. Chief of Dan’s tribe appointed by David to be tribal leader during David’s ill-fated census (1 Chr 27:22).<\/li>\n<li>4. Israelite of the family of Binnui who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:41).<\/li>\n<li>5. Amashsai’s father. Amashsai was a priest of Immer’s family who lived in Jerusalem after the exile (Neh 11:13).<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the wall of Jerusalem after the exile (Neh 12:36).<\/li>","content_en":"<h3>AZAREL<\/h3>\n<li>1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Azarel was one of David’s ambidextrous archers and slingers (1 Chr 12:2, 6).<\/li>\n<li>2. Levite selected by David to assist in the music of the sanctuary (1 Chr 25:18, <span>nlt<\/span> “Uzziel”).<\/li>\n<li>3. Chief of Dan’s tribe appointed by David to be tribal leader during David’s ill-fated census (1 Chr 27:22).<\/li>\n<li>4. Israelite of the family of Binnui who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:41).<\/li>\n<li>5. Amashsai’s father. Amashsai was a priest of Immer’s family who lived in Jerusalem after the exile (Neh 11:13).<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the wall of Jerusalem after the exile (Neh 12:36).<\/li>","summary_ro":"AZAREL 1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Azarel was one of David’s ambidextrous archers and slingers (1 Chr 12:2, 6). 2. Levite selected by David to assist in the music of the sanctuary (1 Chr 25:18, nlt “Uzziel”). 3. Chief of Dan’s tribe appointed by David to be tribal leader during David’s ill-fated census (1 Chr 27:22). 4. Israelite of the family of Binnui who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (E...","summary_en":"AZAREL 1. Warrior from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Azarel was one of David’s ambidextrous archers and slingers (1 Chr 12:2, 6). 2. Levite selected by David to assist in the music of the sanctuary (1 Chr 25:18, nlt “Uzziel”). 3. Chief of Dan’s tribe appointed by David to be tribal leader during David’s ill-fated census (1 Chr 27:22). 4. Israelite of the family of Binnui who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (E...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17256,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immer (Person)","title_en":"Immer (Person)","content_ro":"<h3>IMMER (P<span>erson<\/span>)<\/h3>\n<p>Priest in the time of David. He became the ancestral head of a house of priests: Pashhur, the priest who had Jeremiah arrested and placed in stocks, was a descendant of Immer (Jer 20:1). There were 1,052 priests of the subclan of Immer who returned from the exile (1 Chr 9:12; Ezr 2:37; Neh 7:40). A descendant of Immer helped rebuild the Jerusalem wall (Neh 3:29) and 128 priests under Amashsai (also a descendant) helped resettle the city and tend the temple (Neh 11:13-14).<\/p>","content_en":"<h3>IMMER (P<span>erson<\/span>)<\/h3>\n<p>Priest in the time of David. He became the ancestral head of a house of priests: Pashhur, the priest who had Jeremiah arrested and placed in stocks, was a descendant of Immer (Jer 20:1). There were 1,052 priests of the subclan of Immer who returned from the exile (1 Chr 9:12; Ezr 2:37; Neh 7:40). A descendant of Immer helped rebuild the Jerusalem wall (Neh 3:29) and 128 priests under Amashsai (also a descendant) helped resettle the city and tend the temple (Neh 11:13-14).<\/p>","summary_ro":"IMMER (Person) Priest in the time of David. He became the ancestral head of a house of priests: Pashhur, the priest who had Jeremiah arrested and placed in stocks, was a descendant of Immer (Jer 20:1). There were 1,052 priests of the subclan of Immer who returned from the exile (1 Chr 9:12; Ezr 2:37; Neh 7:40). A descendant of Immer helped rebuild the Jerusalem wall (Neh 3:29) and 128 priests under Amashsai (also a descendant) helped resettle the city and tend the temple (Neh 11:13-14).","summary_en":"IMMER (Person) Priest in the time of David. He became the ancestral head of a house of priests: Pashhur, the priest who had Jeremiah arrested and placed in stocks, was a descendant of Immer (Jer 20:1). There were 1,052 priests of the subclan of Immer who returned from the exile (1 Chr 9:12; Ezr 2:37; Neh 7:40). A descendant of Immer helped rebuild the Jerusalem wall (Neh 3:29) and 128 priests under Amashsai (also a descendant) helped resettle the city and tend the temple (Neh 11:13-14).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18337,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jahzerah","title_en":"Jahzerah","content_ro":"<h3>JAHZERAH<\/h3>\n<p>Ancestor of a priest who returned to Judah after the Babylonian exile (1 Chr 9:12). He is called Ahzai in Nehemiah 11:13. Little else is known about him except that he was a great-grandson of a priest named Immer who lived in Jerusalem before the exile.<\/p>\n<p><em>See also<\/em> Ahzai.<\/p>","content_en":"<h3>JAHZERAH<\/h3>\n<p>Ancestor of a priest who returned to Judah after the Babylonian exile (1 Chr 9:12). He is called Ahzai in Nehemiah 11:13. Little else is known about him except that he was a great-grandson of a priest named Immer who lived in Jerusalem before the exile.<\/p>\n<p><em>See also<\/em> Ahzai.<\/p>","summary_ro":"JAHZERAH Ancestor of a priest who returned to Judah after the Babylonian exile (1 Chr 9:12). He is called Ahzai in Nehemiah 11:13. Little else is known about him except that he was a great-grandson of a priest named Immer who lived in Jerusalem before the exile. See also Ahzai.","summary_en":"JAHZERAH Ancestor of a priest who returned to Judah after the Babylonian exile (1 Chr 9:12). He is called Ahzai in Nehemiah 11:13. Little else is known about him except that he was a great-grandson of a priest named Immer who lived in Jerusalem before the exile. See also Ahzai.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25307,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshillemoth","title_en":"Meshillemoth","content_ro":"<h3>MESHILLEMOTH<\/h3>\n<li>1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12).<\/li>\n<li>2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.<\/li>","content_en":"<h3>MESHILLEMOTH<\/h3>\n<li>1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12).<\/li>\n<li>2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.<\/li>","summary_ro":"MESHILLEMOTH 1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12). 2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.","summary_en":"MESHILLEMOTH 1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12). 2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":15044,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Haggedolim","title_en":"Haggedolim","content_ro":"<h3>HAGGEDOLIM<\/h3>\n<p>Father of Zabdiel, overseer of 128 “mighty men of valor” (<span>rsv<\/span>) who lived in Jerusalem in Nehemiah’s day (Neh 11:14).<\/p>","content_en":"<h3>HAGGEDOLIM<\/h3>\n<p>Father of Zabdiel, overseer of 128 “mighty men of valor” (<span>rsv<\/span>) who lived in Jerusalem in Nehemiah’s day (Neh 11:14).<\/p>","summary_ro":"HAGGEDOLIM Father of Zabdiel, overseer of 128 “mighty men of valor” (rsv) who lived in Jerusalem in Nehemiah’s day (Neh 11:14).","summary_en":"HAGGEDOLIM Father of Zabdiel, overseer of 128 “mighty men of valor” (rsv) who lived in Jerusalem in Nehemiah’s day (Neh 11:14).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38839,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zabdiel","title_en":"Zabdiel","content_ro":"<h3>ZABDIEL<\/h3>\n<li>1. Father of Jashobeam, the commander of the first division of David’s army (1 Chr 27:2).<\/li>\n<li>2. Priest and overseer of 128 “mighty men of valor” (<span>rsv<\/span>, Neh 11:14). The notation that he was a “son of Haggedolim” might indicate that he was a “son of the mighty men.”<\/li>\n<li>3. Arab who beheaded Alexander (Balas) Epiphanes and sent the head to Ptolemy (1 Macc 11:17).<\/li>","content_en":"<h3>ZABDIEL<\/h3>\n<li>1. Father of Jashobeam, the commander of the first division of David’s army (1 Chr 27:2).<\/li>\n<li>2. Priest and overseer of 128 “mighty men of valor” (<span>rsv<\/span>, Neh 11:14). The notation that he was a “son of Haggedolim” might indicate that he was a “son of the mighty men.”<\/li>\n<li>3. Arab who beheaded Alexander (Balas) Epiphanes and sent the head to Ptolemy (1 Macc 11:17).<\/li>","summary_ro":"ZABDIEL 1. Father of Jashobeam, the commander of the first division of David’s army (1 Chr 27:2). 2. Priest and overseer of 128 “mighty men of valor” (rsv, Neh 11:14). The notation that he was a “son of Haggedolim” might indicate that he was a “son of the mighty men.” 3. Arab who beheaded Alexander (Balas) Epiphanes and sent the head to Ptolemy (1 Macc 11:17).","summary_en":"ZABDIEL 1. Father of Jashobeam, the commander of the first division of David’s army (1 Chr 27:2). 2. Priest and overseer of 128 “mighty men of valor” (rsv, Neh 11:14). The notation that he was a “son of Haggedolim” might indicate that he was a “son of the mighty men.” 3. Arab who beheaded Alexander (Balas) Epiphanes and sent the head to Ptolemy (1 Macc 11:17).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":3342,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azrikam","title_en":"Azrikam","content_ro":"<h3>AZRIKAM<\/h3>\n<li>1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23).<\/li>\n<li>2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li>4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.<\/li>","content_en":"<h3>AZRIKAM<\/h3>\n<li>1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23).<\/li>\n<li>2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li>4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.<\/li>","summary_ro":"AZRIKAM 1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23). 2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44). 3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15). 4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.","summary_en":"AZRIKAM 1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23). 2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44). 3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15). 4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5822,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bunni","title_en":"Bunni","content_ro":"<h3>BUNNI<\/h3>\n<li>1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4).<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15).<\/li>\n<li>3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.<\/li>","content_en":"<h3>BUNNI<\/h3>\n<li>1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4).<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15).<\/li>\n<li>3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.<\/li>","summary_ro":"BUNNI 1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4). 2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). 3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.","summary_en":"BUNNI 1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4). 2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). 3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15419,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hashabiah","title_en":"Hashabiah","content_ro":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","content_en":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","summary_ro":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","summary_en":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15456,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hasshub","title_en":"Hasshub","content_ro":"<h3>HASSHUB<\/h3>\n<li>1. Merari clan leader of Levi’s tribe. Hasshub was the father of Shemaiah, a settler in Jerusalem after the return from captivity (1 Chr 9:14; Neh 11:15).<\/li>\n<li>2. Pahath-moab’s son, who repaired a section of the Jerusalem wall and the Tower of the Ovens during the time of Nehemiah (Neh 3:11).<\/li>\n<li>3. Another Hasshub who repaired the Jerusalem wall opposite his house (Neh 3:23).<\/li>\n<li>4. Leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:23).<\/li>","content_en":"<h3>HASSHUB<\/h3>\n<li>1. Merari clan leader of Levi’s tribe. Hasshub was the father of Shemaiah, a settler in Jerusalem after the return from captivity (1 Chr 9:14; Neh 11:15).<\/li>\n<li>2. Pahath-moab’s son, who repaired a section of the Jerusalem wall and the Tower of the Ovens during the time of Nehemiah (Neh 3:11).<\/li>\n<li>3. Another Hasshub who repaired the Jerusalem wall opposite his house (Neh 3:23).<\/li>\n<li>4. Leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:23).<\/li>","summary_ro":"HASSHUB 1. Merari clan leader of Levi’s tribe. Hasshub was the father of Shemaiah, a settler in Jerusalem after the return from captivity (1 Chr 9:14; Neh 11:15). 2. Pahath-moab’s son, who repaired a section of the Jerusalem wall and the Tower of the Ovens during the time of Nehemiah (Neh 3:11). 3. Another Hasshub who repaired the Jerusalem wall opposite his house (Neh 3:23). 4. Leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:23).","summary_en":"HASSHUB 1. Merari clan leader of Levi’s tribe. Hasshub was the father of Shemaiah, a settler in Jerusalem after the return from captivity (1 Chr 9:14; Neh 11:15). 2. Pahath-moab’s son, who repaired a section of the Jerusalem wall and the Tower of the Ovens during the time of Nehemiah (Neh 3:11). 3. Another Hasshub who repaired the Jerusalem wall opposite his house (Neh 3:23). 4. Leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:23).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34887,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shemaiah","title_en":"Shemaiah","content_ro":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","content_en":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","summary_ro":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","summary_en":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":20949,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jozabad","title_en":"Jozabad","content_ro":"<h3>JOZABAD<\/h3>\n<li>1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4).<\/li>\n<li>2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20).<\/li>\n<li>4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13).<\/li>\n<li>5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 6. Levite, the son of Jeshua, and one who helped Meremoth, Eleazar, and Noadiah take inventory of the temple’s gifts and precious metals during the days of Ezra (Ezr 8:33).<\/li>\n<li> 7. Priest and one of the six sons of Pashhur who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 8. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li> 9. One of the Levites who assisted Ezra with teaching the people the law during the postexilic period (Neh 8:7).<\/li>\n<li>10. One of the Levites who relocated to Jerusalem and was put in charge of the work of the temple during the days of Nehemiah (Neh 11:16).<\/li>\n<li>11. Alternate rendering for Shimeath’s son in 2 Kings 12:21. <em>See<\/em> Jozacar, Jozachar.<\/li>","content_en":"<h3>JOZABAD<\/h3>\n<li>1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4).<\/li>\n<li>2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20).<\/li>\n<li>4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13).<\/li>\n<li>5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 6. Levite, the son of Jeshua, and one who helped Meremoth, Eleazar, and Noadiah take inventory of the temple’s gifts and precious metals during the days of Ezra (Ezr 8:33).<\/li>\n<li> 7. Priest and one of the six sons of Pashhur who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 8. One of the Levites who was encouraged by Ezra to divorce his foreign wife (Ezr 10:23).<\/li>\n<li> 9. One of the Levites who assisted Ezra with teaching the people the law during the postexilic period (Neh 8:7).<\/li>\n<li>10. One of the Levites who relocated to Jerusalem and was put in charge of the work of the temple during the days of Nehemiah (Neh 11:16).<\/li>\n<li>11. Alternate rendering for Shimeath’s son in 2 Kings 12:21. <em>See<\/em> Jozacar, Jozachar.<\/li>","summary_ro":"JOZABAD 1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4). 2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20). 4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13). 5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast dur...","summary_en":"JOZABAD 1. Benjamite from Gederah and one of the military men who came to David’s support at Ziklag (1 Chr 12:4). 2, 3. Leaders and mighty warriors from Manasseh’s tribe who joined David at Ziklag to fight against Saul (1 Chr 12:20). 4. One of the Levites who assisted with the administration of the temple contributions in Jerusalem during King Hezekiah’s reign (2 Chr 31:13). 5. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast dur...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34561,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shabbethai","title_en":"Shabbethai","content_ro":"<h3>SHABBETHAI<\/h3>\n<li>1. Levite who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married upon returning to Palestine from exile (Ezr 10:15). He explained the law to the people at Ezra’s reading (Neh 8:7).<\/li>\n<li>2. One of the chiefs of the Levites who oversaw the outside work of the sanctuary during the postexilic period (Neh 11:16). He is perhaps identical with #1 above.<\/li>","content_en":"<h3>SHABBETHAI<\/h3>\n<li>1. Levite who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married upon returning to Palestine from exile (Ezr 10:15). He explained the law to the people at Ezra’s reading (Neh 8:7).<\/li>\n<li>2. One of the chiefs of the Levites who oversaw the outside work of the sanctuary during the postexilic period (Neh 11:16). He is perhaps identical with #1 above.<\/li>","summary_ro":"SHABBETHAI 1. Levite who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married upon returning to Palestine from exile (Ezr 10:15). He explained the law to the people at Ezra’s reading (Neh 8:7). 2. One of the chiefs of the Levites who oversaw the outside work of the sanctuary during the postexilic period (Neh 11:16). He is perhaps identical with #1 above.","summary_en":"SHABBETHAI 1. Levite who opposed Ezra’s suggestion that the sons of Israel should divorce the foreign women they had married upon returning to Palestine from exile (Ezr 10:15). He explained the law to the people at Ezra’s reading (Neh 8:7). 2. One of the chiefs of the Levites who oversaw the outside work of the sanctuary during the postexilic period (Neh 11:16). He is perhaps identical with #1 above.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48240,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:16","title_en":"Study Note: Neemia 11:16","content_ro":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","content_en":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","summary_ro":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","summary_en":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:16","title_en":"Study Note: Neemia 11:16","content_ro":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","content_en":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","summary_ro":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","summary_en":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103492,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:16","title_en":"Study Note: Neemia 11:16","content_ro":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","content_en":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","summary_ro":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","summary_en":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:16","title_en":"Study Note: Neemia 11:16","content_ro":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","content_en":"<p><strong>11:16<\/strong> <em>The work outside the Temple<\/em> probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).<\/p>","summary_ro":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","summary_en":"11:16 The work outside the Temple probably included collecting tithes from people and caring for the tithes in storehouses (10:37-39; see also 1 Chr 26:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":70,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abda","title_en":"Abda","content_ro":"<h3>ABDA<\/h3>\n<li>1. Adoniram’s father. Adoniram was superintendent of public works under King Solomon (1 Kgs 4:6).<\/li>\n<li>2. Shammua’s son, who was a Levite leader in Jerusalem after the exile (Neh 11:17). The same father and son are elsewhere identified as Shemaiah and Obadiah (1 Chr 9:16).<\/li>","content_en":"<h3>ABDA<\/h3>\n<li>1. Adoniram’s father. Adoniram was superintendent of public works under King Solomon (1 Kgs 4:6).<\/li>\n<li>2. Shammua’s son, who was a Levite leader in Jerusalem after the exile (Neh 11:17). The same father and son are elsewhere identified as Shemaiah and Obadiah (1 Chr 9:16).<\/li>","summary_ro":"ABDA 1. Adoniram’s father. Adoniram was superintendent of public works under King Solomon (1 Kgs 4:6). 2. Shammua’s son, who was a Levite leader in Jerusalem after the exile (Neh 11:17). The same father and son are elsewhere identified as Shemaiah and Obadiah (1 Chr 9:16).","summary_en":"ABDA 1. Adoniram’s father. Adoniram was superintendent of public works under King Solomon (1 Kgs 4:6). 2. Shammua’s son, who was a Levite leader in Jerusalem after the exile (Neh 11:17). The same father and son are elsewhere identified as Shemaiah and Obadiah (1 Chr 9:16).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3491,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bakbakkar","title_en":"Bakbakkar","content_ro":"<h3>BAKBAKKAR<\/h3>\n<p>Levite who returned to Jerusalem from the Babylonian exile (1 Chr 9:15). His name is missing in a parallel list (Neh 11:17), unless it is the same as Bakbukiah.<\/p>","content_en":"<h3>BAKBAKKAR<\/h3>\n<p>Levite who returned to Jerusalem from the Babylonian exile (1 Chr 9:15). His name is missing in a parallel list (Neh 11:17), unless it is the same as Bakbukiah.<\/p>","summary_ro":"BAKBAKKAR Levite who returned to Jerusalem from the Babylonian exile (1 Chr 9:15). His name is missing in a parallel list (Neh 11:17), unless it is the same as Bakbukiah.","summary_en":"BAKBAKKAR Levite who returned to Jerusalem from the Babylonian exile (1 Chr 9:15). His name is missing in a parallel list (Neh 11:17), unless it is the same as Bakbukiah.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3494,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bakbukiah","title_en":"Bakbukiah","content_ro":"<h3>BAKBUKIAH<\/h3>\n<li>1. Shammua’s son, a Levite who assisted Mattaniah at the thanksgiving services in the temple (Neh 11:17).<\/li>\n<li>2. Levite who returned to Jerusalem with Zerubbabel after the exile (Neh 12:9).<\/li>\n<li>3. One of the gatekeepers who had charge of collection centers at the temple gates (Neh 12:25).<\/li>\n<p>It is not clear whether these references refer to one, two, or three persons.<\/p>","content_en":"<h3>BAKBUKIAH<\/h3>\n<li>1. Shammua’s son, a Levite who assisted Mattaniah at the thanksgiving services in the temple (Neh 11:17).<\/li>\n<li>2. Levite who returned to Jerusalem with Zerubbabel after the exile (Neh 12:9).<\/li>\n<li>3. One of the gatekeepers who had charge of collection centers at the temple gates (Neh 12:25).<\/li>\n<p>It is not clear whether these references refer to one, two, or three persons.<\/p>","summary_ro":"BAKBUKIAH 1. Shammua’s son, a Levite who assisted Mattaniah at the thanksgiving services in the temple (Neh 11:17). 2. Levite who returned to Jerusalem with Zerubbabel after the exile (Neh 12:9). 3. One of the gatekeepers who had charge of collection centers at the temple gates (Neh 12:25). It is not clear whether these references refer to one, two, or three persons.","summary_en":"BAKBUKIAH 1. Shammua’s son, a Levite who assisted Mattaniah at the thanksgiving services in the temple (Neh 11:17). 2. Levite who returned to Jerusalem with Zerubbabel after the exile (Neh 12:9). 3. One of the gatekeepers who had charge of collection centers at the temple gates (Neh 12:25). It is not clear whether these references refer to one, two, or three persons.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13079,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Galal","title_en":"Galal","content_ro":"<h3>GALAL<\/h3>\n<li>1. Levite and Mica’s son, who returned from exile in Babylon (1 Chr 9:15).<\/li>\n<li>2. Levite and forefather of Obadiah (Abda). Obadiah returned from exile in Babylon (1 Chr 9:16; Neh 11:17).<\/li>","content_en":"<h3>GALAL<\/h3>\n<li>1. Levite and Mica’s son, who returned from exile in Babylon (1 Chr 9:15).<\/li>\n<li>2. Levite and forefather of Obadiah (Abda). Obadiah returned from exile in Babylon (1 Chr 9:16; Neh 11:17).<\/li>","summary_ro":"GALAL 1. Levite and Mica’s son, who returned from exile in Babylon (1 Chr 9:15). 2. Levite and forefather of Obadiah (Abda). Obadiah returned from exile in Babylon (1 Chr 9:16; Neh 11:17).","summary_en":"GALAL 1. Levite and Mica’s son, who returned from exile in Babylon (1 Chr 9:15). 2. Levite and forefather of Obadiah (Abda). Obadiah returned from exile in Babylon (1 Chr 9:16; Neh 11:17).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14776,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gratitude","title_en":"Gratitude","content_ro":"<h3>GRATITUDE<\/h3>\n<p>Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\n<p>In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\n<p>These same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\n<p>Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\n<p>In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\n<p>Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","content_en":"<h3>GRATITUDE<\/h3>\n<p>Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\n<p>In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\n<p>These same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\n<p>Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\n<p>In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\n<p>Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","summary_ro":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","summary_en":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24644,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mattaniah","title_en":"Mattaniah","content_ro":"<h3>MATTANIAH<\/h3>\n<li> 1. Last king of Judah, whom King Nebuchadnezzar of Babylon enthroned in place of his nephew Jehoiachin; his name subsequently was changed to Zedekiah (2 Kgs 24:17), and as such he was known in the other references to him in 2 Kings, 2 Chronicles, and Jeremiah. <em>See<\/em> Zedekiah.<\/li>\n<li> 2. Asaph’s descendant, named among the Levites living in postexilic Jerusalem (1 Chr 9:15; Neh 11:17, 22; 12:8, 35).<\/li>\n<li> 3. Heman’s son, who helped lead music in the sanctuary during David’s reign (1 Chr 25:4, 16).<\/li>\n<li> 4. Levite of the sons of Asaph, who was an ancestor of Jahaziel, a messenger of God in the days of King Jehoshaphat (2 Chr 20:14).<\/li>\n<li> 5. Another Levite of the sons of Asaph who helped cleanse the temple during King Hezekiah’s reign (2 Chr 29:13).<\/li>\n<li> 6–9. Four men of Israel who were exhorted by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:26-27, 30, 37).<\/li>\n<li>10. One of the gatekeepers at the time of the dedication of the reconstructed wall of Jerusalem in Nehemiah’s day (Neh 12:25).<\/li>\n<li>11. Grandfather of Hanan, a treasurer of the temple storehouse in Nehemiah’s day (Neh 13:13).<\/li>","content_en":"<h3>MATTANIAH<\/h3>\n<li> 1. Last king of Judah, whom King Nebuchadnezzar of Babylon enthroned in place of his nephew Jehoiachin; his name subsequently was changed to Zedekiah (2 Kgs 24:17), and as such he was known in the other references to him in 2 Kings, 2 Chronicles, and Jeremiah. <em>See<\/em> Zedekiah.<\/li>\n<li> 2. Asaph’s descendant, named among the Levites living in postexilic Jerusalem (1 Chr 9:15; Neh 11:17, 22; 12:8, 35).<\/li>\n<li> 3. Heman’s son, who helped lead music in the sanctuary during David’s reign (1 Chr 25:4, 16).<\/li>\n<li> 4. Levite of the sons of Asaph, who was an ancestor of Jahaziel, a messenger of God in the days of King Jehoshaphat (2 Chr 20:14).<\/li>\n<li> 5. Another Levite of the sons of Asaph who helped cleanse the temple during King Hezekiah’s reign (2 Chr 29:13).<\/li>\n<li> 6–9. Four men of Israel who were exhorted by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:26-27, 30, 37).<\/li>\n<li>10. One of the gatekeepers at the time of the dedication of the reconstructed wall of Jerusalem in Nehemiah’s day (Neh 12:25).<\/li>\n<li>11. Grandfather of Hanan, a treasurer of the temple storehouse in Nehemiah’s day (Neh 13:13).<\/li>","summary_ro":"MATTANIAH 1. Last king of Judah, whom King Nebuchadnezzar of Babylon enthroned in place of his nephew Jehoiachin; his name subsequently was changed to Zedekiah (2 Kgs 24:17), and as such he was known in the other references to him in 2 Kings, 2 Chronicles, and Jeremiah. See Zedekiah. 2. Asaph’s descendant, named among the Levites living in postexilic Jerusalem (1 Chr 9:15; Neh 11:17, 22; 12:8, 35). 3. Heman’s son, who helped lead music in the sanctuary during David’s reign (1 Chr 25:4, 16). 4...","summary_en":"MATTANIAH 1. Last king of Judah, whom King Nebuchadnezzar of Babylon enthroned in place of his nephew Jehoiachin; his name subsequently was changed to Zedekiah (2 Kgs 24:17), and as such he was known in the other references to him in 2 Kings, 2 Chronicles, and Jeremiah. See Zedekiah. 2. Asaph’s descendant, named among the Levites living in postexilic Jerusalem (1 Chr 9:15; Neh 11:17, 22; 12:8, 35). 3. Heman’s son, who helped lead music in the sanctuary during David’s reign (1 Chr 25:4, 16). 4...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25532,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mica","title_en":"Mica","content_ro":"<h3>MICA<\/h3>\n<p>Common name interchangeable with Micah and probably a contracted form of Micaiah.<\/p>\n<p>1. Mephibosheth’s son. He shared in the fortunes of David’s generosity to his father, and in Ziba’s treachery (2 Sm 9:12).<\/p>\n<li>2. Levite and Zicri’s son from Asaph’s clan (1 Chr 9:15), who performed musical service in the temple. He appears to have been one of the exiled priests whose son Mattaniah was among the first group of returning exiles (also called “the son of Zabdi,” Neh 11:17, 22, and Micaiah, the son of Zaccur, 12:35).<\/li>\n<li>3. One who set his seal on Ezra’s covenant during the postexilic era (Neh 10:11).<\/li>","content_en":"<h3>MICA<\/h3>\n<p>Common name interchangeable with Micah and probably a contracted form of Micaiah.<\/p>\n<p>1. Mephibosheth’s son. He shared in the fortunes of David’s generosity to his father, and in Ziba’s treachery (2 Sm 9:12).<\/p>\n<li>2. Levite and Zicri’s son from Asaph’s clan (1 Chr 9:15), who performed musical service in the temple. He appears to have been one of the exiled priests whose son Mattaniah was among the first group of returning exiles (also called “the son of Zabdi,” Neh 11:17, 22, and Micaiah, the son of Zaccur, 12:35).<\/li>\n<li>3. One who set his seal on Ezra’s covenant during the postexilic era (Neh 10:11).<\/li>","summary_ro":"MICA Common name interchangeable with Micah and probably a contracted form of Micaiah. 1. Mephibosheth’s son. He shared in the fortunes of David’s generosity to his father, and in Ziba’s treachery (2 Sm 9:12). 2. Levite and Zicri’s son from Asaph’s clan (1 Chr 9:15), who performed musical service in the temple. He appears to have been one of the exiled priests whose son Mattaniah was among the first group of returning exiles (also called “the son of Zabdi,” Neh 11:17, 22, and Micaiah, the son...","summary_en":"MICA Common name interchangeable with Micah and probably a contracted form of Micaiah. 1. Mephibosheth’s son. He shared in the fortunes of David’s generosity to his father, and in Ziba’s treachery (2 Sm 9:12). 2. Levite and Zicri’s son from Asaph’s clan (1 Chr 9:15), who performed musical service in the temple. He appears to have been one of the exiled priests whose son Mattaniah was among the first group of returning exiles (also called “the son of Zabdi,” Neh 11:17, 22, and Micaiah, the son...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25618,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Micha*","title_en":"Micha*","content_ro":"<h3>MICHA*<\/h3>\n<li>1. KJV spelling of Mica, Mephibosheth’s son, in 2 Samuel 9:12. <em>See<\/em> Mica #1.<\/li>\n<li>2. KJV spelling of Micah, Uzziel’s son, in 1 Chronicles 23:20. <em>See<\/em> Micah (Person) #5.<\/li>\n<li>3. KJV spelling of Mica, a Levite, in Nehemiah 10:11. <em>See<\/em> Mica #3.<\/li>\n<li>4. KJV spelling of Mica, Mattaniah’s father, in Nehemiah 11:17, 22. <em>See<\/em> Mica #2.<\/li>","content_en":"<h3>MICHA*<\/h3>\n<li>1. KJV spelling of Mica, Mephibosheth’s son, in 2 Samuel 9:12. <em>See<\/em> Mica #1.<\/li>\n<li>2. KJV spelling of Micah, Uzziel’s son, in 1 Chronicles 23:20. <em>See<\/em> Micah (Person) #5.<\/li>\n<li>3. KJV spelling of Mica, a Levite, in Nehemiah 10:11. <em>See<\/em> Mica #3.<\/li>\n<li>4. KJV spelling of Mica, Mattaniah’s father, in Nehemiah 11:17, 22. <em>See<\/em> Mica #2.<\/li>","summary_ro":"MICHA* 1. KJV spelling of Mica, Mephibosheth’s son, in 2 Samuel 9:12. See Mica #1. 2. KJV spelling of Micah, Uzziel’s son, in 1 Chronicles 23:20. See Micah (Person) #5. 3. KJV spelling of Mica, a Levite, in Nehemiah 10:11. See Mica #3. 4. KJV spelling of Mica, Mattaniah’s father, in Nehemiah 11:17, 22. See Mica #2.","summary_en":"MICHA* 1. KJV spelling of Mica, Mephibosheth’s son, in 2 Samuel 9:12. See Mica #1. 2. KJV spelling of Micah, Uzziel’s son, in 1 Chronicles 23:20. See Micah (Person) #5. 3. KJV spelling of Mica, a Levite, in Nehemiah 10:11. See Mica #3. 4. KJV spelling of Mica, Mattaniah’s father, in Nehemiah 11:17, 22. See Mica #2.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28036,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obadiah (Person)","title_en":"Obadiah (Person)","content_ro":"<h3>OBADIAH (P<span>erson<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. <em>See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 <span>BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\n<p><em>See also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH (P<span>erson<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. <em>See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 <span>BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\n<p><em>See also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","summary_en":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34641,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shammua","title_en":"Shammua","content_ro":"<h3>SHAMMUA<\/h3>\n<li>1. Reubenite, Zaccur’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:4).<\/li>\n<li>2. Alternate name for Shimea, David’s son, in 2 Samuel 5:14 and 1 Chronicles 14:4. <em>See<\/em> Shimea #2.<\/li>\n<li>3. Alternate name for Shemaiah, Galal’s son, in Nehemiah 11:17. <em>See<\/em> Shemaiah #6.<\/li>\n<li>4. Head of a family who returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 12:18).<\/li>","content_en":"<h3>SHAMMUA<\/h3>\n<li>1. Reubenite, Zaccur’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:4).<\/li>\n<li>2. Alternate name for Shimea, David’s son, in 2 Samuel 5:14 and 1 Chronicles 14:4. <em>See<\/em> Shimea #2.<\/li>\n<li>3. Alternate name for Shemaiah, Galal’s son, in Nehemiah 11:17. <em>See<\/em> Shemaiah #6.<\/li>\n<li>4. Head of a family who returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 12:18).<\/li>","summary_ro":"SHAMMUA 1. Reubenite, Zaccur’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:4). 2. Alternate name for Shimea, David’s son, in 2 Samuel 5:14 and 1 Chronicles 14:4. See Shimea #2. 3. Alternate name for Shemaiah, Galal’s son, in Nehemiah 11:17. See Shemaiah #6. 4. Head of a family who returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 12:18).","summary_en":"SHAMMUA 1. Reubenite, Zaccur’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:4). 2. Alternate name for Shimea, David’s son, in 2 Samuel 5:14 and 1 Chronicles 14:4. See Shimea #2. 3. Alternate name for Shemaiah, Galal’s son, in Nehemiah 11:17. See Shemaiah #6. 4. Head of a family who returned to Jerusalem with Zerubbabel after the Babylonian exile (Neh 12:18).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34889,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shemaiah","title_en":"Shemaiah","content_ro":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","content_en":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","summary_ro":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","summary_en":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38836,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zabdi","title_en":"Zabdi","content_ro":"<h3>ZABDI<\/h3>\n<li>1. Zerah’s descendant from Judah’s tribe (Jos 7:1). Achan was a Zerahite of the family of Zabdi (Jos 7:17-18); alternately called Zimri (<span>nlt<\/span> mg, 1 Chr 2:6).<\/li>\n<li>2. Shimei’s son and a descendant of Ehud from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. David’s officer over the produce of the vineyards for the wine cellars (1 Chr 27:27). He is called a Shiphmite, which likely means that he was a native of Shepham.<\/li>\n<li>4. One of the temple musicians of the order of Asaph (Neh 11:17); alternately called Zicri (1 Chr 9:15).<\/li>","content_en":"<h3>ZABDI<\/h3>\n<li>1. Zerah’s descendant from Judah’s tribe (Jos 7:1). Achan was a Zerahite of the family of Zabdi (Jos 7:17-18); alternately called Zimri (<span>nlt<\/span> mg, 1 Chr 2:6).<\/li>\n<li>2. Shimei’s son and a descendant of Ehud from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. David’s officer over the produce of the vineyards for the wine cellars (1 Chr 27:27). He is called a Shiphmite, which likely means that he was a native of Shepham.<\/li>\n<li>4. One of the temple musicians of the order of Asaph (Neh 11:17); alternately called Zicri (1 Chr 9:15).<\/li>","summary_ro":"ZABDI 1. Zerah’s descendant from Judah’s tribe (Jos 7:1). Achan was a Zerahite of the family of Zabdi (Jos 7:17-18); alternately called Zimri (nlt mg, 1 Chr 2:6). 2. Shimei’s son and a descendant of Ehud from Benjamin’s tribe (1 Chr 8:19). 3. David’s officer over the produce of the vineyards for the wine cellars (1 Chr 27:27). He is called a Shiphmite, which likely means that he was a native of Shepham. 4. One of the temple musicians of the order of Asaph (Neh 11:17); alternately called Zicri...","summary_en":"ZABDI 1. Zerah’s descendant from Judah’s tribe (Jos 7:1). Achan was a Zerahite of the family of Zabdi (Jos 7:17-18); alternately called Zimri (nlt mg, 1 Chr 2:6). 2. Shimei’s son and a descendant of Ehud from Benjamin’s tribe (1 Chr 8:19). 3. David’s officer over the produce of the vineyards for the wine cellars (1 Chr 27:27). He is called a Shiphmite, which likely means that he was a native of Shepham. 4. One of the temple musicians of the order of Asaph (Neh 11:17); alternately called Zicri...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39309,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zichri*, Zicri","title_en":"Zichri*, Zicri","content_ro":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","content_en":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","summary_ro":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","summary_en":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:17","title_en":"Study Note: Neemia 11:17","content_ro":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","content_en":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","summary_ro":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","summary_en":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:17","title_en":"Study Note: Neemia 11:17","content_ro":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","content_en":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","summary_ro":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","summary_en":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103493,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:17","title_en":"Study Note: Neemia 11:17","content_ro":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","content_en":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","summary_ro":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","summary_en":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:17","title_en":"Study Note: Neemia 11:17","content_ro":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","content_en":"<p><strong>11:17<\/strong> <em>a descendant of Asaph:<\/em> David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.<\/p>","summary_ro":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","summary_en":"11:17 a descendant of Asaph: David had chosen Asaph and his sons to provide music for the Temple worship (1 Chr 25:1-8). Asaph’s descendants took up this role again when the new Temple was built.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":61410,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89036,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116662,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144288,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":1023,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Akkub","title_en":"Akkub","content_ro":"<h3>AKKUB<\/h3>\n<li>1. One of Elioenai’s seven sons and a distant descendant of David (1 Chr 3:24).<\/li>\n<li>2. Ancestor of a family of Levite gatekeepers who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:42; Neh 7:45). This family name was borne by two of his descendants (#3 and #6 below).<\/li>\n<li>3. Descendant of #2 and head of a family of Levite gatekeepers who were among the first to return to Jerusalem after the Babylonian exile (1 Chr 9:17).<\/li>\n<li>4. Ancestor of a group of temple assistants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:45).<\/li>\n<li>5. Ezra’s assistant who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>6. Descendant of #2 above and head of a family of Levite gatekeepers who lived in Jerusalem during the time of Ezra and Nehemiah (Neh 11:19; 12:25-26). He is perhaps the same as #5 above.<\/li>","content_en":"<h3>AKKUB<\/h3>\n<li>1. One of Elioenai’s seven sons and a distant descendant of David (1 Chr 3:24).<\/li>\n<li>2. Ancestor of a family of Levite gatekeepers who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:42; Neh 7:45). This family name was borne by two of his descendants (#3 and #6 below).<\/li>\n<li>3. Descendant of #2 and head of a family of Levite gatekeepers who were among the first to return to Jerusalem after the Babylonian exile (1 Chr 9:17).<\/li>\n<li>4. Ancestor of a group of temple assistants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:45).<\/li>\n<li>5. Ezra’s assistant who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>6. Descendant of #2 above and head of a family of Levite gatekeepers who lived in Jerusalem during the time of Ezra and Nehemiah (Neh 11:19; 12:25-26). He is perhaps the same as #5 above.<\/li>","summary_ro":"AKKUB 1. One of Elioenai’s seven sons and a distant descendant of David (1 Chr 3:24). 2. Ancestor of a family of Levite gatekeepers who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:42; Neh 7:45). This family name was borne by two of his descendants (#3 and #6 below). 3. Descendant of #2 and head of a family of Levite gatekeepers who were among the first to return to Jerusalem after the Babylonian exile (1 Chr 9:17). 4. Ancestor of a group of temple assistants who returned to J...","summary_en":"AKKUB 1. One of Elioenai’s seven sons and a distant descendant of David (1 Chr 3:24). 2. Ancestor of a family of Levite gatekeepers who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:42; Neh 7:45). This family name was borne by two of his descendants (#3 and #6 below). 3. Descendant of #2 and head of a family of Levite gatekeepers who were among the first to return to Jerusalem after the Babylonian exile (1 Chr 9:17). 4. Ancestor of a group of temple assistants who returned to J...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36728,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Talmon","title_en":"Talmon","content_ro":"<h3>TALMON<\/h3>\n<p>Head of a Levite family who served as temple gatekeepers (1 Chr 9:17). His descendants returned from the exile with Zerubbabel and served as gatekeepers in the rebuilt temple (Ezr 2:42; Neh 7:45; 11:19; 12:25).<\/p>","content_en":"<h3>TALMON<\/h3>\n<p>Head of a Levite family who served as temple gatekeepers (1 Chr 9:17). His descendants returned from the exile with Zerubbabel and served as gatekeepers in the rebuilt temple (Ezr 2:42; Neh 7:45; 11:19; 12:25).<\/p>","summary_ro":"TALMON Head of a Levite family who served as temple gatekeepers (1 Chr 9:17). His descendants returned from the exile with Zerubbabel and served as gatekeepers in the rebuilt temple (Ezr 2:42; Neh 7:45; 11:19; 12:25).","summary_en":"TALMON Head of a Levite family who served as temple gatekeepers (1 Chr 9:17). His descendants returned from the exile with Zerubbabel and served as gatekeepers in the rebuilt temple (Ezr 2:42; Neh 7:45; 11:19; 12:25).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":19357,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshua (Place)","title_en":"Jeshua (Place)","content_ro":"<h3>JESHUA (P<span>lace<\/span>)<\/h3>\n<p>Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.<\/p>","content_en":"<h3>JESHUA (P<span>lace<\/span>)<\/h3>\n<p>Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.<\/p>","summary_ro":"JESHUA (Place) Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.","summary_en":"JESHUA (Place) Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":13926,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gishpa, Gispa*","title_en":"Gishpa, Gispa*","content_ro":"<h3>GISHPA, GISPA*<\/h3>\n<p>Overseer of the temple servants in Nehemiah’s time (Neh 11:21, <span>kjv<\/span> “Gispa”); perhaps alternately called Hasupha in Ezra 2:43 and Nehemiah 7:46. <em>See<\/em> Hasupha.<\/p>","content_en":"<h3>GISHPA, GISPA*<\/h3>\n<p>Overseer of the temple servants in Nehemiah’s time (Neh 11:21, <span>kjv<\/span> “Gispa”); perhaps alternately called Hasupha in Ezra 2:43 and Nehemiah 7:46. <em>See<\/em> Hasupha.<\/p>","summary_ro":"GISHPA, GISPA* Overseer of the temple servants in Nehemiah’s time (Neh 11:21, kjv “Gispa”); perhaps alternately called Hasupha in Ezra 2:43 and Nehemiah 7:46. See Hasupha.","summary_en":"GISHPA, GISPA* Overseer of the temple servants in Nehemiah’s time (Neh 11:21, kjv “Gispa”); perhaps alternately called Hasupha in Ezra 2:43 and Nehemiah 7:46. See Hasupha.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15464,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hasupha","title_en":"Hasupha","content_ro":"<h3>HASUPHA<\/h3>\n<p>Ancestor of a group of temple assistants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46). He is perhaps the same person as Gishpa in Nehemiah 11:21. <em>See<\/em> Gishpa, Gispa.<\/p>","content_en":"<h3>HASUPHA<\/h3>\n<p>Ancestor of a group of temple assistants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46). He is perhaps the same person as Gishpa in Nehemiah 11:21. <em>See<\/em> Gishpa, Gispa.<\/p>","summary_ro":"HASUPHA Ancestor of a group of temple assistants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46). He is perhaps the same person as Gishpa in Nehemiah 11:21. See Gishpa, Gispa.","summary_en":"HASUPHA Ancestor of a group of temple assistants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46). He is perhaps the same person as Gishpa in Nehemiah 11:21. See Gishpa, Gispa.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27375,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethinim*","title_en":"Nethinim*","content_ro":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","content_en":"<h3>NETHINIM*<\/h3>\n<p>Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). <span class=\"hebrew\" lang=\"he\">Nethinim<\/span> derives from the verb <span class=\"hebrew\" lang=\"he\">nathan<\/span><em>,<\/em> “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word <span class=\"greek\" lang=\"el\">dedomenoi<\/span><em>.<\/em> Some recent translators have followed Josephus (<em>Antiquities<\/em> 11.5.1) by referring to them as “temple slaves.” The <span>nlt<\/span> reads “Temple assistants.”<\/p>\n<p>Before the exile, the Nethinim were active in temple service. First Chronicles 9:2 lists them with the priests and Levites who took possession of their allotted cities. Their listed order—priests, Levites, and Nethinim—suggests their subordinate role to the Levites (see also Neh 7:73; 11:3, 20-21). They returned from exile as temple personnel (Ezr 2:43, 58; 7:7, 24; 8:17, 20; Neh 7:46, 60). They had their dwelling in Jerusalem (Ezr 7:7; Neh 3:31; 11:21) and joined in the repair of the walls (Neh 3:26).<\/p>\n<p>The identification of the Nethinim is not absolutely certain. Numbers 31:47 records that the Levites received captives who were assigned laborious and menial tasks. When the Gibeonites were accepted within Israel as servants, they too were appointed as water carriers and wood choppers for the entire community and the altar of the Lord (Jos 9:9-27). David augmented the number of tabernacle servants by assigning captives taken in war to these duties (Ezr 8:20). At the completion of the temple, the temple services called for more workers, and Solomon added to their number. This new group became known as “Solomon’s men.” Ezra records that from the Nethinim, 392 returned from exile to Jerusalem (2:58) and performed the work in the rebuilt temple that had been done by their ancestors before the exile. Considered full members of the restored covenant community, the Nethinim devoted themselves to God (Neh 10:28).<\/p>","summary_ro":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","summary_en":"NETHINIM* Term appearing only in the books written after Israel’s return from exile (1 Chronicles, Ezra, Nehemiah). Nethinim derives from the verb nathan, “to give, set apart, dedicate,” and means “those given” or “those set apart or dedicated.” The Septuagint translates the word dedomenoi. Some recent translators have followed Josephus (Antiquities 11.5.1) by referring to them as “temple slaves.” The nlt reads “Temple assistants.” Before the exile, the Nethinim were active in temple service....","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28492,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ophel","title_en":"Ophel","content_ro":"<h3>OPHEL<\/h3>\n<li>1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24).<\/li>\n<li>2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Archaeological excavations at the traditional site in Jerusalem reveal fortifications dating from pre-Israelite times to the Maccabean period.<\/li>","content_en":"<h3>OPHEL<\/h3>\n<li>1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24).<\/li>\n<li>2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Archaeological excavations at the traditional site in Jerusalem reveal fortifications dating from pre-Israelite times to the Maccabean period.<\/li>","summary_ro":"OPHEL 1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24). 2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Arc...","summary_en":"OPHEL 1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24). 2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Arc...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39323,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ziha","title_en":"Ziha","content_ro":"<h3>ZIHA<\/h3>\n<li>1. Ancestor of a family of temple servants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46).<\/li>\n<li>2. Overseer of the temple servants living at Ophel during the postexilic era (Neh 11:21). If Ziha is simply a family name, then this person is likely the same as #1 above.<\/li>","content_en":"<h3>ZIHA<\/h3>\n<li>1. Ancestor of a family of temple servants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46).<\/li>\n<li>2. Overseer of the temple servants living at Ophel during the postexilic era (Neh 11:21). If Ziha is simply a family name, then this person is likely the same as #1 above.<\/li>","summary_ro":"ZIHA 1. Ancestor of a family of temple servants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46). 2. Overseer of the temple servants living at Ophel during the postexilic era (Neh 11:21). If Ziha is simply a family name, then this person is likely the same as #1 above.","summary_en":"ZIHA 1. Ancestor of a family of temple servants who returned to Jerusalem with Zerubbabel after the exile (Ezr 2:43; Neh 7:46). 2. Overseer of the temple servants living at Ophel during the postexilic era (Neh 11:21). If Ziha is simply a family name, then this person is likely the same as #1 above.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:21","title_en":"Study Note: Neemia 11:21","content_ro":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","summary_ro":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","summary_en":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:21","title_en":"Study Note: Neemia 11:21","content_ro":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","summary_ro":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","summary_en":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103494,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:21","title_en":"Study Note: Neemia 11:21","content_ro":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","summary_ro":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","summary_en":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131120,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:21","title_en":"Study Note: Neemia 11:21","content_ro":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>The hill of Ophel<\/em> was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.<\/p>","summary_ro":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","summary_en":"11:21 The hill of Ophel was high ground just south of the Temple (3:26). It provided an ideal location to house those who worked in the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":2849,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asaph","title_en":"Asaph","content_ro":"<h3>ASAPH<\/h3>\n<li>1. Berechiah’s son, an important tabernacle musician during King David’s reign (1 Chr 6:31-32, 39). Along with Heman, the head singer, and Ethan, Asaph was appointed to sound bronze cymbals during the ceremony when the ark was brought to the new tabernacle (1 Chr 15:1-19). David appointed Asaph to serve “by giving constant praise and thanks to the Lord God of Israel” (1 Chr 16:4-5, <span>tlb<\/span>) and to lead Israel in a special psalm of praise (1 Chr 16:7-36). Along with his relatives he ministered daily before the ark (1 Chr 16:37; 25:6, 9; 1 Esd 1:15; 5:27, 59). He was also described as David’s private prophet (1 Chr 25:1-2). Asaph’s name appears in the superscriptions of Psalms 50 and 73–83 and in the guild he established, “the sons of Asaph” (1 Chr 25:1; 2 Chr 35:15; Ezr 2:41; Neh 7:44; 11:22).<\/li>\n<li>2. Joah’s father. Joah was the recorder (court historian or royal scribe) in King Hezekiah’s administration (2 Kgs 18:18, 27; Is 36:22).<\/li>\n<li>3. Temple guard or gatekeeper, seemingly the same person as Ebiasaph (1 Chr 9:18).<\/li>\n<li>4. Keeper of the king’s forest in Palestine under Artaxerxes I Longimanus (Neh 2:8). Nehemiah asked this Asaph for timber to rebuild the wall, gates, and structures of Jerusalem.<\/li>","content_en":"<h3>ASAPH<\/h3>\n<li>1. Berechiah’s son, an important tabernacle musician during King David’s reign (1 Chr 6:31-32, 39). Along with Heman, the head singer, and Ethan, Asaph was appointed to sound bronze cymbals during the ceremony when the ark was brought to the new tabernacle (1 Chr 15:1-19). David appointed Asaph to serve “by giving constant praise and thanks to the Lord God of Israel” (1 Chr 16:4-5, <span>tlb<\/span>) and to lead Israel in a special psalm of praise (1 Chr 16:7-36). Along with his relatives he ministered daily before the ark (1 Chr 16:37; 25:6, 9; 1 Esd 1:15; 5:27, 59). He was also described as David’s private prophet (1 Chr 25:1-2). Asaph’s name appears in the superscriptions of Psalms 50 and 73–83 and in the guild he established, “the sons of Asaph” (1 Chr 25:1; 2 Chr 35:15; Ezr 2:41; Neh 7:44; 11:22).<\/li>\n<li>2. Joah’s father. Joah was the recorder (court historian or royal scribe) in King Hezekiah’s administration (2 Kgs 18:18, 27; Is 36:22).<\/li>\n<li>3. Temple guard or gatekeeper, seemingly the same person as Ebiasaph (1 Chr 9:18).<\/li>\n<li>4. Keeper of the king’s forest in Palestine under Artaxerxes I Longimanus (Neh 2:8). Nehemiah asked this Asaph for timber to rebuild the wall, gates, and structures of Jerusalem.<\/li>","summary_ro":"ASAPH 1. Berechiah’s son, an important tabernacle musician during King David’s reign (1 Chr 6:31-32, 39). Along with Heman, the head singer, and Ethan, Asaph was appointed to sound bronze cymbals during the ceremony when the ark was brought to the new tabernacle (1 Chr 15:1-19). David appointed Asaph to serve “by giving constant praise and thanks to the Lord God of Israel” (1 Chr 16:4-5, tlb) and to lead Israel in a special psalm of praise (1 Chr 16:7-36). Along with his relatives he minister...","summary_en":"ASAPH 1. Berechiah’s son, an important tabernacle musician during King David’s reign (1 Chr 6:31-32, 39). Along with Heman, the head singer, and Ethan, Asaph was appointed to sound bronze cymbals during the ceremony when the ark was brought to the new tabernacle (1 Chr 15:1-19). David appointed Asaph to serve “by giving constant praise and thanks to the Lord God of Israel” (1 Chr 16:4-5, tlb) and to lead Israel in a special psalm of praise (1 Chr 16:7-36). Along with his relatives he minister...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3599,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bani","title_en":"Bani","content_ro":"<h3>BANI<\/h3>\n<li> 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36).<\/li>\n<li> 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46).<\/li>\n<li> 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below.<\/li>\n<li> 4. Ancestor of a family that returned to Judah with Zerubbabel after the exile (Ezr 2:10), alternately spelled Binnui in Nehemiah 7:15.<\/li>\n<li> 5. Ancestor of a family that returned to Judah with Ezra after the exile (Ezr 8:10; 1 Esd 8:36). Possibly the same as #4 above.<\/li>\n<li> 6. Ancestor of some Israelites who were found guilty of marrying foreign women (Ezr 10:29).<\/li>\n<li> 7. Ancestor of another group of Israelites who were found guilty of marrying foreign women (Ezr 10:34).<\/li>\n<li> 8. Son (descendant) of Bani (#7 above). This Bani was among those found guilty of marrying foreign women (Ezr 10:38, <span>kjv<\/span>). Because Bani is spelled almost the same as “sons of” in Hebrew, most modern translations render verse 38 “of the sons of Binnui.”<\/li>\n<li> 9. Rehum’s father and a Levite. Rehum repaired a section of the Jerusalem wall after the exile (Neh 3:17).<\/li>\n<li>10. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7). He was among those who offered praises to God on the steps of the temple (Neh 9:4-5). He is probably the same as Binnui (Ezr 10:38) and Anniuth (1 Esd 9:48).<\/li>\n<li>11. Another Levitical assistant who explained passages from the law read by Ezra (Neh 9:4b).<\/li>\n<li>12. Levite who signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:13). He was a leader of the people representing the Bani family mentioned under #4 above.<\/li>\n<li>13. Uzzi’s father. Uzzi was the head of the Levites in Jerusalem after the exile (Neh 11:22). Possibly the same as #9 or #10 above.<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Binnui) has caused much confusion in the genealogical lists. The list above is one of several possible arrangements.<\/p>","content_en":"<h3>BANI<\/h3>\n<li> 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36).<\/li>\n<li> 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46).<\/li>\n<li> 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below.<\/li>\n<li> 4. Ancestor of a family that returned to Judah with Zerubbabel after the exile (Ezr 2:10), alternately spelled Binnui in Nehemiah 7:15.<\/li>\n<li> 5. Ancestor of a family that returned to Judah with Ezra after the exile (Ezr 8:10; 1 Esd 8:36). Possibly the same as #4 above.<\/li>\n<li> 6. Ancestor of some Israelites who were found guilty of marrying foreign women (Ezr 10:29).<\/li>\n<li> 7. Ancestor of another group of Israelites who were found guilty of marrying foreign women (Ezr 10:34).<\/li>\n<li> 8. Son (descendant) of Bani (#7 above). This Bani was among those found guilty of marrying foreign women (Ezr 10:38, <span>kjv<\/span>). Because Bani is spelled almost the same as “sons of” in Hebrew, most modern translations render verse 38 “of the sons of Binnui.”<\/li>\n<li> 9. Rehum’s father and a Levite. Rehum repaired a section of the Jerusalem wall after the exile (Neh 3:17).<\/li>\n<li>10. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7). He was among those who offered praises to God on the steps of the temple (Neh 9:4-5). He is probably the same as Binnui (Ezr 10:38) and Anniuth (1 Esd 9:48).<\/li>\n<li>11. Another Levitical assistant who explained passages from the law read by Ezra (Neh 9:4b).<\/li>\n<li>12. Levite who signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:13). He was a leader of the people representing the Bani family mentioned under #4 above.<\/li>\n<li>13. Uzzi’s father. Uzzi was the head of the Levites in Jerusalem after the exile (Neh 11:22). Possibly the same as #9 or #10 above.<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Binnui) has caused much confusion in the genealogical lists. The list above is one of several possible arrangements.<\/p>","summary_ro":"BANI 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36). 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46). 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below. 4. Ancestor of a family that returned to Judah with Zerubbabe...","summary_en":"BANI 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36). 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46). 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below. 4. Ancestor of a family that returned to Judah with Zerubbabe...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15430,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hashabiah","title_en":"Hashabiah","content_ro":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","content_en":"<h3>HASHABIAH<\/h3>\n<li> 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45).<\/li>\n<li> 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li> 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19).<\/li>\n<li> 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and religious activities (1 Chr 26:30).<\/li>\n<li> 5. Kemuel’s son, a Levite and head of a household during the reign of David (1 Chr 27:17).<\/li>\n<li> 6. Chief of the Levites who participated in the Passover kept by King Josiah in the kingdom of Judah (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li> 7. Merarite Levite who returned to Jerusalem from Babylon with Ezra (Ezr 8:19).<\/li>\n<li> 8. Priest who returned to Jerusalem from Babylon with Ezra (Ezr 8:24); perhaps the same person as #7 above.<\/li>\n<li> 9. Parosh’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:25); possibly the same as Asibias (1 Esd 9:26).<\/li>\n<li>10. Ruler over half the district of Keilah (a city of Judah in the Shephelah district of Libnah-mareshah) who participated in rebuilding the Jerusalem wall for his district after the exile (Neh 3:17).<\/li>\n<li>11. Levite who signed Ezra’s covenant of faithfulness to God (Neh 10:11).<\/li>\n<li>12. Ancestor of Uzzi, an overseer of Levites in Jerusalem after the exile (Neh 11:22).<\/li>\n<li>13. Priest and head of a household in Palestine after the exile during the time of the high priest Joiakim (Neh 12:21).<\/li>\n<li>14. Chief of the Levites and a temple musician after the exile during the time of Joiakim the high priest (Neh 12:24); perhaps the same person as #11 above.<\/li>","summary_ro":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","summary_en":"HASHABIAH 1. Ancestor of Ethan, a Levite and descendant of Merari. Ethan was a musician in the temple during the reign of David (1 Chr 6:45). 2. Ancestor of a group of Levites who helped rebuild the temple after the Babylonian exile (1 Chr 9:14; Neh 11:15). 3. Jeduthun’s son, a Levite and musician in the temple during the time of David (1 Chr 25:3, 19). 4. Head of a group of Hebronites who was given the position of overseer of Israel west of the Jordan. He was in charge of both political and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26558,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28681,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Overseer","title_en":"Overseer","content_ro":"<h3>OVERSEER<\/h3>\n<p>Word appearing 12 times in the OT (<span>kjv<\/span>) and once in the NT. The <span>niv<\/span> uses it at least six times in the NT to translate the word <span class=\"greek\" lang=\"el\">episkopos<\/span><em>,<\/em> which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer.<\/p>\n<p>Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regulate and watch over the abundant harvest for seven years (41:34). Solomon appointed 3,600 overseers (“supervisors,” <span>nasb<\/span>) to make the people work (2 Chr 2:18). In Josiah’s time of temple renovation, there were overseers over all the workmen in every job (34:13, 17). Nehemiah appointed men to oversee the rebuilding of the wall (Neh 11:9, 14), to oversee the Levites (v 22), and to be in charge of the Levitical singers (12:42).<\/p>\n<p>The word “overseer” speaks of the highest person of authority who exercised oversight over others. Included in this authoritative oversight was the idea of watching, directing, and protecting the master’s interests. The NT carries these ideas also in regard to men appointed to serve the church on behalf of Jesus Christ (Acts 20:28; Phil 1:1; 1 Tm 3:1-2; Ti 1:7). Jesus Christ himself is the great Overseer (1 Pt 2:25, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Bishop; Elder.<\/p>","content_en":"<h3>OVERSEER<\/h3>\n<p>Word appearing 12 times in the OT (<span>kjv<\/span>) and once in the NT. The <span>niv<\/span> uses it at least six times in the NT to translate the word <span class=\"greek\" lang=\"el\">episkopos<\/span><em>,<\/em> which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer.<\/p>\n<p>Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regulate and watch over the abundant harvest for seven years (41:34). Solomon appointed 3,600 overseers (“supervisors,” <span>nasb<\/span>) to make the people work (2 Chr 2:18). In Josiah’s time of temple renovation, there were overseers over all the workmen in every job (34:13, 17). Nehemiah appointed men to oversee the rebuilding of the wall (Neh 11:9, 14), to oversee the Levites (v 22), and to be in charge of the Levitical singers (12:42).<\/p>\n<p>The word “overseer” speaks of the highest person of authority who exercised oversight over others. Included in this authoritative oversight was the idea of watching, directing, and protecting the master’s interests. The NT carries these ideas also in regard to men appointed to serve the church on behalf of Jesus Christ (Acts 20:28; Phil 1:1; 1 Tm 3:1-2; Ti 1:7). Jesus Christ himself is the great Overseer (1 Pt 2:25, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Bishop; Elder.<\/p>","summary_ro":"OVERSEER Word appearing 12 times in the OT (kjv) and once in the NT. The niv uses it at least six times in the NT to translate the word episkopos, which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer. Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regula...","summary_en":"OVERSEER Word appearing 12 times in the OT (kjv) and once in the NT. The niv uses it at least six times in the NT to translate the word episkopos, which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer. Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regula...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37945,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uzzi","title_en":"Uzzi","content_ro":"<h3>UZZI<\/h3>\n<li>1. Descendant of Eliezer who was in the direct ancestral line of high priests, though he apparently never served in that capacity (1 Chr 6:5-6, 51). He is listed as the son of Bukki and the father of Zerahiah; he was a lineal ancestor of Zadok and later Ezra (Ezr 7:4).<\/li>\n<li>2. Clan chief and mighty warrior of the tribe of Issachar. He was one of the six sons of Tola and the father of Izrahiah, his successor as clan chief (1 Chr 7:2-3).<\/li>\n<li>3. Clan chief and mighty warrior of Benjamin’s tribe, listed as one of the sons of Bela (1 Chr 7:7).<\/li>\n<li>4. Head of one of the Benjaminite clans that returned from Babylon, listed as the son of Micri and the father of Elah (1 Chr 9:8).<\/li>\n<li>5. One of the overseers of the Levites in Jerusalem, listed as the son of Bani from the clan of Asaph (Neh 11:22).<\/li>\n<li>6. Head of the priestly house of Jedaiah during the days of Joiakim the high priest (Neh 12:19).<\/li>\n<li>7. One of the priests (or Levites) who participated in the dedication of the rebuilt temple (Neh 12:42). He may be the same as #5 or #6 above.<\/li>","content_en":"<h3>UZZI<\/h3>\n<li>1. Descendant of Eliezer who was in the direct ancestral line of high priests, though he apparently never served in that capacity (1 Chr 6:5-6, 51). He is listed as the son of Bukki and the father of Zerahiah; he was a lineal ancestor of Zadok and later Ezra (Ezr 7:4).<\/li>\n<li>2. Clan chief and mighty warrior of the tribe of Issachar. He was one of the six sons of Tola and the father of Izrahiah, his successor as clan chief (1 Chr 7:2-3).<\/li>\n<li>3. Clan chief and mighty warrior of Benjamin’s tribe, listed as one of the sons of Bela (1 Chr 7:7).<\/li>\n<li>4. Head of one of the Benjaminite clans that returned from Babylon, listed as the son of Micri and the father of Elah (1 Chr 9:8).<\/li>\n<li>5. One of the overseers of the Levites in Jerusalem, listed as the son of Bani from the clan of Asaph (Neh 11:22).<\/li>\n<li>6. Head of the priestly house of Jedaiah during the days of Joiakim the high priest (Neh 12:19).<\/li>\n<li>7. One of the priests (or Levites) who participated in the dedication of the rebuilt temple (Neh 12:42). He may be the same as #5 or #6 above.<\/li>","summary_ro":"UZZI 1. Descendant of Eliezer who was in the direct ancestral line of high priests, though he apparently never served in that capacity (1 Chr 6:5-6, 51). He is listed as the son of Bukki and the father of Zerahiah; he was a lineal ancestor of Zadok and later Ezra (Ezr 7:4). 2. Clan chief and mighty warrior of the tribe of Issachar. He was one of the six sons of Tola and the father of Izrahiah, his successor as clan chief (1 Chr 7:2-3). 3. Clan chief and mighty warrior of Benjamin’s tribe, lis...","summary_en":"UZZI 1. Descendant of Eliezer who was in the direct ancestral line of high priests, though he apparently never served in that capacity (1 Chr 6:5-6, 51). He is listed as the son of Bukki and the father of Zerahiah; he was a lineal ancestor of Zadok and later Ezra (Ezr 7:4). 2. Clan chief and mighty warrior of the tribe of Issachar. He was one of the six sons of Tola and the father of Izrahiah, his successor as clan chief (1 Chr 7:2-3). 3. Clan chief and mighty warrior of Benjamin’s tribe, lis...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63058,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Music in Ancient Israel","title_en":"Music in Ancient Israel","content_ro":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","content_en":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","summary_ro":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","summary_en":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90684,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Music in Ancient Israel","title_en":"Music in Ancient Israel","content_ro":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","content_en":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","summary_ro":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","summary_en":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118310,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Music in Ancient Israel","title_en":"Music in Ancient Israel","content_ro":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","content_en":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","summary_ro":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","summary_en":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145936,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Music in Ancient Israel","title_en":"Music in Ancient Israel","content_ro":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","content_en":"<h3>Music in Ancient Israel<\/h3>\n<p>The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-31).<\/p>\n<p>The first liturgical music mentioned in the Old Testament is in the narrative of the transfer of the Ark—David and the Israelites sang, played instruments, and danced to the glory of the Lord (2 Sam 6:5). David is recognized as making the musical instruments used in the Temple (2 Chr 7:6). In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph, the chief musician appointed by David (Ezra 2:41; Neh 7:44; 11:22-23). In short, Israel’s liturgical music and organization originated in the time of David.<\/p>\n<p>The stately ceremony of the later services in Solomon’s Temple contrasts with the enthusiasm and spontaneity of David’s worship (2 Chr 7:1-6). Singers and musicians for worship at the Temple were chosen from the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and high holy day services.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:21; Exod 28:34-35; 2 Sam 6:5; 2 Chr 7:6; Ps 71:22-23<\/p>","summary_ro":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","summary_en":"Music in Ancient Israel The earliest nomadic peoples made music. The first musician mentioned in the Bible is “Jubal, the first of all who play the harp and flute” (Gen 4:21). Music was significant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s robe is described as having bells attached to the lower hem that sounded as he entered the Holy Place. Scripture records several songs created by the people of God (e.g., Exod 15:1-21; Deut 31:30–32:44; Judg 5:1-3...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":25304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshezabeel*, Meshezabel","title_en":"Meshezabeel*, Meshezabel","content_ro":"<h3>MESHEZABEEL*, MESHEZABEL<\/h3>\n<li>1. Ancestor of Meshullam who helped repair the Jerusalem wall (Neh 3:4).<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God during the postexilic period (Neh 10:21).<\/li>\n<li>3. Father of Pethahiah, an adviser to King Artaxerxes regarding the people in Judah (Neh 11:24).<\/li>","content_en":"<h3>MESHEZABEEL*, MESHEZABEL<\/h3>\n<li>1. Ancestor of Meshullam who helped repair the Jerusalem wall (Neh 3:4).<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God during the postexilic period (Neh 10:21).<\/li>\n<li>3. Father of Pethahiah, an adviser to King Artaxerxes regarding the people in Judah (Neh 11:24).<\/li>","summary_ro":"MESHEZABEEL*, MESHEZABEL 1. Ancestor of Meshullam who helped repair the Jerusalem wall (Neh 3:4). 2. Political leader who signed Ezra’s covenant of faithfulness to God during the postexilic period (Neh 10:21). 3. Father of Pethahiah, an adviser to King Artaxerxes regarding the people in Judah (Neh 11:24).","summary_en":"MESHEZABEEL*, MESHEZABEL 1. Ancestor of Meshullam who helped repair the Jerusalem wall (Neh 3:4). 2. Political leader who signed Ezra’s covenant of faithfulness to God during the postexilic period (Neh 10:21). 3. Father of Pethahiah, an adviser to King Artaxerxes regarding the people in Judah (Neh 11:24).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30101,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pethahiah","title_en":"Pethahiah","content_ro":"<h3>PETHAHIAH<\/h3>\n<li>1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16).<\/li>\n<li>2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23).<\/li>\n<li>3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5).<\/li>\n<li>4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).<\/li>","content_en":"<h3>PETHAHIAH<\/h3>\n<li>1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16).<\/li>\n<li>2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23).<\/li>\n<li>3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5).<\/li>\n<li>4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).<\/li>","summary_ro":"PETHAHIAH 1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16). 2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23). 3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5). 4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).","summary_en":"PETHAHIAH 1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16). 2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23). 3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5). 4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:24","title_en":"Study Note: Neemia 11:24","content_ro":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","content_en":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","summary_ro":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","summary_en":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75869,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:24","title_en":"Study Note: Neemia 11:24","content_ro":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","content_en":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","summary_ro":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","summary_en":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103495,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:24","title_en":"Study Note: Neemia 11:24","content_ro":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","content_en":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","summary_ro":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","summary_en":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131121,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:24","title_en":"Study Note: Neemia 11:24","content_ro":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","content_en":"<p><strong>11:24<\/strong> The <em>royal adviser<\/em> informed the king of events in Jerusalem and notified Jewish officials of the king’s <em>public administration<\/em> of Persian policies.<\/p>","summary_ro":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","summary_en":"11:24 The royal adviser informed the king of events in Jerusalem and notified Jewish officials of the king’s public administration of Persian policies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":9559,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dibon","title_en":"Dibon","content_ro":"<h3>DIBON<\/h3>\n<li>1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being also referred to as Dibon-gad (33:45-46). One biblical reference assigns it to Reuben (Jos 13:17).<\/li>\n<p>During the period of the judges, Moab under King Eglon oppressed Israel and apparently retook Dibon. It was probably recovered under the leadership of Ehud (Jgs 3:12-30). Subsequently, Dibon was ruled by Israel under King David (2 Sm 8:2).<\/p>\n<p>In the preexilic period Dibon was again under Moabite influence (Is 15:2; Jer 48:18, 22). Isaiah condemned Dibon (Dimon) as chief among the wicked cities of Moab (Is 15:9). Dimon is probably a play on words (from the root “blood”) predicting Dibon’s bloody and disastrous fate.<\/p>\n<p>In 1868 excavations uncovered the famous Moabite Stone at Dibon, erected by Mesha, king of Moab, who built “Qarhah” as his capital. This may have been a new capital city replacing Dibon, or a renaming of Dibon by Mesha. Most likely “Qarhah” referred to the fact that Dibon was built on two elevations. The higher one was Qarhah, the defensive citadel of the city, surrounded by a wall and possessing a water reservoir, several cisterns, the royal palace, and a shrine (“high place,” Is 15:2) to Chemosh, the principal god of Moab.<\/p>\n<p>Excavations conducted in 1950–56 at Dibon (modern Dhiban) uncovered remains of the city from a period about 3000 <span>BC<\/span>. Evidence indicated that it contained only a nomadic population in the period 2100–1300 <span>BC<\/span> and that it was settled again about 1300 <span>BC<\/span>. The earliest excavations found five city walls, the oldest dating to about 3000 <span>BC<\/span>. The heaviest wall was from 7½ to almost 11 feet (2 to 3 meters) thick, built with large, well-squared blocks, and is considered to have been built in Mesha’s time.<\/p>\n<li>2. Town in the Negev of Judah inhabited by Babylonian exiles who returned to Palestine during Nehemiah’s time (Neh 11:25).<\/li>","content_en":"<h3>DIBON<\/h3>\n<li>1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being also referred to as Dibon-gad (33:45-46). One biblical reference assigns it to Reuben (Jos 13:17).<\/li>\n<p>During the period of the judges, Moab under King Eglon oppressed Israel and apparently retook Dibon. It was probably recovered under the leadership of Ehud (Jgs 3:12-30). Subsequently, Dibon was ruled by Israel under King David (2 Sm 8:2).<\/p>\n<p>In the preexilic period Dibon was again under Moabite influence (Is 15:2; Jer 48:18, 22). Isaiah condemned Dibon (Dimon) as chief among the wicked cities of Moab (Is 15:9). Dimon is probably a play on words (from the root “blood”) predicting Dibon’s bloody and disastrous fate.<\/p>\n<p>In 1868 excavations uncovered the famous Moabite Stone at Dibon, erected by Mesha, king of Moab, who built “Qarhah” as his capital. This may have been a new capital city replacing Dibon, or a renaming of Dibon by Mesha. Most likely “Qarhah” referred to the fact that Dibon was built on two elevations. The higher one was Qarhah, the defensive citadel of the city, surrounded by a wall and possessing a water reservoir, several cisterns, the royal palace, and a shrine (“high place,” Is 15:2) to Chemosh, the principal god of Moab.<\/p>\n<p>Excavations conducted in 1950–56 at Dibon (modern Dhiban) uncovered remains of the city from a period about 3000 <span>BC<\/span>. Evidence indicated that it contained only a nomadic population in the period 2100–1300 <span>BC<\/span> and that it was settled again about 1300 <span>BC<\/span>. The earliest excavations found five city walls, the oldest dating to about 3000 <span>BC<\/span>. The heaviest wall was from 7½ to almost 11 feet (2 to 3 meters) thick, built with large, well-squared blocks, and is considered to have been built in Mesha’s time.<\/p>\n<li>2. Town in the Negev of Judah inhabited by Babylonian exiles who returned to Palestine during Nehemiah’s time (Neh 11:25).<\/li>","summary_ro":"DIBON 1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being...","summary_en":"DIBON 1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9626,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dimonah","title_en":"Dimonah","content_ro":"<h3>DIMONAH<\/h3>\n<p>Town mentioned in Joshua 15:22 as being located in the Judean Negev, close to Edomite territory. It was one of 29 towns in the general area of Beersheba; some scholars have identified it with the Dibon mentioned in Nehemiah 11:25.<\/p>","content_en":"<h3>DIMONAH<\/h3>\n<p>Town mentioned in Joshua 15:22 as being located in the Judean Negev, close to Edomite territory. It was one of 29 towns in the general area of Beersheba; some scholars have identified it with the Dibon mentioned in Nehemiah 11:25.<\/p>","summary_ro":"DIMONAH Town mentioned in Joshua 15:22 as being located in the Judean Negev, close to Edomite territory. It was one of 29 towns in the general area of Beersheba; some scholars have identified it with the Dibon mentioned in Nehemiah 11:25.","summary_en":"DIMONAH Town mentioned in Joshua 15:22 as being located in the Judean Negev, close to Edomite territory. It was one of 29 towns in the general area of Beersheba; some scholars have identified it with the Dibon mentioned in Nehemiah 11:25.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18884,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jekabzeel","title_en":"Jekabzeel","content_ro":"<h3>JEKABZEEL<\/h3>\n<p>Alternate name for Kabzeel, a city in southern Judah, in Nehemiah 11:25. <em>See<\/em> Kabzeel.<\/p>","content_en":"<h3>JEKABZEEL<\/h3>\n<p>Alternate name for Kabzeel, a city in southern Judah, in Nehemiah 11:25. <em>See<\/em> Kabzeel.<\/p>","summary_ro":"JEKABZEEL Alternate name for Kabzeel, a city in southern Judah, in Nehemiah 11:25. See Kabzeel.","summary_en":"JEKABZEEL Alternate name for Kabzeel, a city in southern Judah, in Nehemiah 11:25. See Kabzeel.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kabzeel","title_en":"Kabzeel","content_ro":"<h3>KABZEEL<\/h3>\n<p>City located in the extreme south of Judah’s territory adjacent to neighboring Edom (Jos 15:21; also called Jekabzeel in Neh 11:25). Benaiah, one of David’s valiant warriors, came from there (2 Sm 23:20; 1 Chr 11:22). The reference in Nehemiah indicates that Judah’s tribe returned to this area after the exile. Its exact site is not known, but Khirbet Hora has been suggested.<\/p>","content_en":"<h3>KABZEEL<\/h3>\n<p>City located in the extreme south of Judah’s territory adjacent to neighboring Edom (Jos 15:21; also called Jekabzeel in Neh 11:25). Benaiah, one of David’s valiant warriors, came from there (2 Sm 23:20; 1 Chr 11:22). The reference in Nehemiah indicates that Judah’s tribe returned to this area after the exile. Its exact site is not known, but Khirbet Hora has been suggested.<\/p>","summary_ro":"KABZEEL City located in the extreme south of Judah’s territory adjacent to neighboring Edom (Jos 15:21; also called Jekabzeel in Neh 11:25). Benaiah, one of David’s valiant warriors, came from there (2 Sm 23:20; 1 Chr 11:22). The reference in Nehemiah indicates that Judah’s tribe returned to this area after the exile. Its exact site is not known, but Khirbet Hora has been suggested.","summary_en":"KABZEEL City located in the extreme south of Judah’s territory adjacent to neighboring Edom (Jos 15:21; also called Jekabzeel in Neh 11:25). Benaiah, one of David’s valiant warriors, came from there (2 Sm 23:20; 1 Chr 11:22). The reference in Nehemiah indicates that Judah’s tribe returned to this area after the exile. Its exact site is not known, but Khirbet Hora has been suggested.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":4531,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Pelet","title_en":"Beth-Pelet","content_ro":"<h3>BETH-PELET<\/h3>\n<p>City assigned to Judah at the partitioning of the Promised Land (Jos 15:27). Later resettled by the people of Judah after the return from exile in Babylon (Neh 11:26), Beth-pelet was possibly the hometown of David’s warrior Helez the Paltite (2 Sm 23:26; 1 Chr 11:27, “Pelonite”).<\/p>","content_en":"<h3>BETH-PELET<\/h3>\n<p>City assigned to Judah at the partitioning of the Promised Land (Jos 15:27). Later resettled by the people of Judah after the return from exile in Babylon (Neh 11:26), Beth-pelet was possibly the hometown of David’s warrior Helez the Paltite (2 Sm 23:26; 1 Chr 11:27, “Pelonite”).<\/p>","summary_ro":"BETH-PELET City assigned to Judah at the partitioning of the Promised Land (Jos 15:27). Later resettled by the people of Judah after the return from exile in Babylon (Neh 11:26), Beth-pelet was possibly the hometown of David’s warrior Helez the Paltite (2 Sm 23:26; 1 Chr 11:27, “Pelonite”).","summary_en":"BETH-PELET City assigned to Judah at the partitioning of the Promised Land (Jos 15:27). Later resettled by the people of Judah after the return from exile in Babylon (Neh 11:26), Beth-pelet was possibly the hometown of David’s warrior Helez the Paltite (2 Sm 23:26; 1 Chr 11:27, “Pelonite”).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4542,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Phelet*","title_en":"Beth-Phelet*","content_ro":"<h3>BETH-PHELET*<\/h3>\n<p>KJV spelling of Beth-pelet, a city of Judah, in Nehemiah 11:26. <em>See<\/em> Beth-pelet.<\/p>","content_en":"<h3>BETH-PHELET*<\/h3>\n<p>KJV spelling of Beth-pelet, a city of Judah, in Nehemiah 11:26. <em>See<\/em> Beth-pelet.<\/p>","summary_ro":"BETH-PHELET* KJV spelling of Beth-pelet, a city of Judah, in Nehemiah 11:26. See Beth-pelet.","summary_en":"BETH-PHELET* KJV spelling of Beth-pelet, a city of Judah, in Nehemiah 11:26. See Beth-pelet.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19356,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshua (Place)","title_en":"Jeshua (Place)","content_ro":"<h3>JESHUA (P<span>lace<\/span>)<\/h3>\n<p>Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.<\/p>","content_en":"<h3>JESHUA (P<span>lace<\/span>)<\/h3>\n<p>Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.<\/p>","summary_ro":"JESHUA (Place) Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.","summary_en":"JESHUA (Place) Town in the Negev listed before Moladah among the towns where Judeans returned after exile (Neh 11:26; cf. v 20). It may be identical with the Shema mentioned next to Moladah in Joshua 15:26. The name is perhaps preserved in Tell es-Sa’weh, northeast of Beersheba.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26180,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moladah","title_en":"Moladah","content_ro":"<h3>MOLADAH<\/h3>\n<p>One of the cities belonging to Judah’s tribe (Jos 15:26), later assigned to Simeon (Jos 19:2; 1 Chr 4:28). The people of Judah resettled that area after the exile (Neh 11:26).<\/p>\n<p>Some consider Moladah identical to Malatha, which became an Idumean fortress occupied by the Edomites (Josephus’s <em>Antiquities<\/em> 18.6.2). Others place it by Jattir, at modern Khureibet el-Waten, as do Jerome and Eusebius. The evidence is, however, too obscure to make certain identification.<\/p>","content_en":"<h3>MOLADAH<\/h3>\n<p>One of the cities belonging to Judah’s tribe (Jos 15:26), later assigned to Simeon (Jos 19:2; 1 Chr 4:28). The people of Judah resettled that area after the exile (Neh 11:26).<\/p>\n<p>Some consider Moladah identical to Malatha, which became an Idumean fortress occupied by the Edomites (Josephus’s <em>Antiquities<\/em> 18.6.2). Others place it by Jattir, at modern Khureibet el-Waten, as do Jerome and Eusebius. The evidence is, however, too obscure to make certain identification.<\/p>","summary_ro":"MOLADAH One of the cities belonging to Judah’s tribe (Jos 15:26), later assigned to Simeon (Jos 19:2; 1 Chr 4:28). The people of Judah resettled that area after the exile (Neh 11:26). Some consider Moladah identical to Malatha, which became an Idumean fortress occupied by the Edomites (Josephus’s Antiquities 18.6.2). Others place it by Jattir, at modern Khureibet el-Waten, as do Jerome and Eusebius. The evidence is, however, too obscure to make certain identification.","summary_en":"MOLADAH One of the cities belonging to Judah’s tribe (Jos 15:26), later assigned to Simeon (Jos 19:2; 1 Chr 4:28). The people of Judah resettled that area after the exile (Neh 11:26). Some consider Moladah identical to Malatha, which became an Idumean fortress occupied by the Edomites (Josephus’s Antiquities 18.6.2). Others place it by Jattir, at modern Khureibet el-Waten, as do Jerome and Eusebius. The evidence is, however, too obscure to make certain identification.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29467,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pelonite*","title_en":"Pelonite*","content_ro":"<h3>PELONITE*<\/h3>\n<p>Designation given to two of David’s mighty men, Helez and Ahijah (1 Chr 11:27, 36; 27:10, <span>nlt<\/span> “from Pelon”). No sources for the designation are known, which has led some scholars to consider it a textual corruption. In 2 Samuel 23:26, Helez is called a Paltite, and Ahijah is probably identical to Eliam the Gilonite in 2 Samuel 23:34. The latter are preferred over “Pelonite” in both cases. Others suggest that Pelonite is derived from the town Beth-pelet (see Jos 15:27; Neh 11:26).<\/p>","content_en":"<h3>PELONITE*<\/h3>\n<p>Designation given to two of David’s mighty men, Helez and Ahijah (1 Chr 11:27, 36; 27:10, <span>nlt<\/span> “from Pelon”). No sources for the designation are known, which has led some scholars to consider it a textual corruption. In 2 Samuel 23:26, Helez is called a Paltite, and Ahijah is probably identical to Eliam the Gilonite in 2 Samuel 23:34. The latter are preferred over “Pelonite” in both cases. Others suggest that Pelonite is derived from the town Beth-pelet (see Jos 15:27; Neh 11:26).<\/p>","summary_ro":"PELONITE* Designation given to two of David’s mighty men, Helez and Ahijah (1 Chr 11:27, 36; 27:10, nlt “from Pelon”). No sources for the designation are known, which has led some scholars to consider it a textual corruption. In 2 Samuel 23:26, Helez is called a Paltite, and Ahijah is probably identical to Eliam the Gilonite in 2 Samuel 23:34. The latter are preferred over “Pelonite” in both cases. Others suggest that Pelonite is derived from the town Beth-pelet (see Jos 15:27; Neh 11:26).","summary_en":"PELONITE* Designation given to two of David’s mighty men, Helez and Ahijah (1 Chr 11:27, 36; 27:10, nlt “from Pelon”). No sources for the designation are known, which has led some scholars to consider it a textual corruption. In 2 Samuel 23:26, Helez is called a Paltite, and Ahijah is probably identical to Eliam the Gilonite in 2 Samuel 23:34. The latter are preferred over “Pelonite” in both cases. Others suggest that Pelonite is derived from the town Beth-pelet (see Jos 15:27; Neh 11:26).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":15519,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazar-Shual","title_en":"Hazar-Shual","content_ro":"<h3>HAZAR-SHUAL<\/h3>\n<p>Simeonite city located in the southern section of Judah (Jos 15:28; 19:3; 1 Chr 4:28). It is also listed among those cities occupied by the Jews who returned from captivity (Neh 11:27).<\/p>","content_en":"<h3>HAZAR-SHUAL<\/h3>\n<p>Simeonite city located in the southern section of Judah (Jos 15:28; 19:3; 1 Chr 4:28). It is also listed among those cities occupied by the Jews who returned from captivity (Neh 11:27).<\/p>","summary_ro":"HAZAR-SHUAL Simeonite city located in the southern section of Judah (Jos 15:28; 19:3; 1 Chr 4:28). It is also listed among those cities occupied by the Jews who returned from captivity (Neh 11:27).","summary_en":"HAZAR-SHUAL Simeonite city located in the southern section of Judah (Jos 15:28; 19:3; 1 Chr 4:28). It is also listed among those cities occupied by the Jews who returned from captivity (Neh 11:27).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":24900,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meconah","title_en":"Meconah","content_ro":"<h3>MECONAH<\/h3>\n<p>Settlement mentioned beside Ziklag (Neh 11:28) and presumably in the western Negev.<\/p>","content_en":"<h3>MECONAH<\/h3>\n<p>Settlement mentioned beside Ziklag (Neh 11:28) and presumably in the western Negev.<\/p>","summary_ro":"MECONAH Settlement mentioned beside Ziklag (Neh 11:28) and presumably in the western Negev.","summary_en":"MECONAH Settlement mentioned beside Ziklag (Neh 11:28) and presumably in the western Negev.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25014,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mekonah*","title_en":"Mekonah*","content_ro":"<h3>MEKONAH*<\/h3>\n<p>KJV spelling of Meconah, a Judean city, in Nehemiah 11:28.<\/p>","content_en":"<h3>MEKONAH*<\/h3>\n<p>KJV spelling of Meconah, a Judean city, in Nehemiah 11:28.<\/p>","summary_ro":"MEKONAH* KJV spelling of Meconah, a Judean city, in Nehemiah 11:28.","summary_en":"MEKONAH* KJV spelling of Meconah, a Judean city, in Nehemiah 11:28.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":1008,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ain","title_en":"Ain","content_ro":"<h3>AIN<\/h3>\n<li>1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun.<\/li>\n<li>2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” <em>See<\/em> En-rimmon.<\/li>\n<li>3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” in Hebrew. The correct spelling is Ashan (cf. 1 Chr 6:59). <em>See<\/em> Ashan.<\/li>","content_en":"<h3>AIN<\/h3>\n<li>1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun.<\/li>\n<li>2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” <em>See<\/em> En-rimmon.<\/li>\n<li>3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” in Hebrew. The correct spelling is Ashan (cf. 1 Chr 6:59). <em>See<\/em> Ashan.<\/li>","summary_ro":"AIN 1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun. 2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” See En-rimmon. 3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” ...","summary_en":"AIN 1. City on the eastern border of Canaan, the Promised Land, northeast of the Sea of Galilee (Nm 34:11). The name means “well” or “spring.” It may be modern Khirbet ‘Ayyun. 2. Town in the territory of Simeon. Many (but not all) scholars consider the site to be En-rimmon (Jos 19:7; cf. Neh 11:29), implying a copyist’s error that separated “Ain” from “Rimmon.” See En-rimmon. 3. Place name in Joshua 21:16 resulting from another scribal mistake due to similarity of the words “Ain” and “Ashan” ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10836,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"En-Rimmon","title_en":"En-Rimmon","content_ro":"<h3>EN-RIMMON<\/h3>\n<p>Town assigned first to Judah and then to Simeon (Jos 15:32; 19:7; 1 Chr 4:32). These verses refer to two places, Ain and Rimmon, but this was probably a scribal error for the one town, En-rimmon (see Jos 19:7). It was resettled after the exile (Neh 11:29), and is perhaps the Rimmon south of Jerusalem mentioned in Zechariah 14:10. En-rimmon is thought to be the modern Khirbet Umm er-Rumamin, nine miles (14.5 kilometers) north of Beersheba.<\/p>","content_en":"<h3>EN-RIMMON<\/h3>\n<p>Town assigned first to Judah and then to Simeon (Jos 15:32; 19:7; 1 Chr 4:32). These verses refer to two places, Ain and Rimmon, but this was probably a scribal error for the one town, En-rimmon (see Jos 19:7). It was resettled after the exile (Neh 11:29), and is perhaps the Rimmon south of Jerusalem mentioned in Zechariah 14:10. En-rimmon is thought to be the modern Khirbet Umm er-Rumamin, nine miles (14.5 kilometers) north of Beersheba.<\/p>","summary_ro":"EN-RIMMON Town assigned first to Judah and then to Simeon (Jos 15:32; 19:7; 1 Chr 4:32). These verses refer to two places, Ain and Rimmon, but this was probably a scribal error for the one town, En-rimmon (see Jos 19:7). It was resettled after the exile (Neh 11:29), and is perhaps the Rimmon south of Jerusalem mentioned in Zechariah 14:10. En-rimmon is thought to be the modern Khirbet Umm er-Rumamin, nine miles (14.5 kilometers) north of Beersheba.","summary_en":"EN-RIMMON Town assigned first to Judah and then to Simeon (Jos 15:32; 19:7; 1 Chr 4:32). These verses refer to two places, Ain and Rimmon, but this was probably a scribal error for the one town, En-rimmon (see Jos 19:7). It was resettled after the exile (Neh 11:29), and is perhaps the Rimmon south of Jerusalem mentioned in Zechariah 14:10. En-rimmon is thought to be the modern Khirbet Umm er-Rumamin, nine miles (14.5 kilometers) north of Beersheba.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18529,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jarmuth","title_en":"Jarmuth","content_ro":"<h3>JARMUTH<\/h3>\n<li>1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence suggests that the area of the Bronze Age city was six to eight acres (2.4 to 3.2 hectares) and had a population of about 1,500 to 2,000 people. It is mentioned in the Amarna letters as receiving aid from Lachish.<\/li>\n<li>2. One of four cities of Issachar given to the Levites for their inheritance (Jos 21:28-29). It is apparently identifiable with Ramoth in 1 Chronicles 6:73 and Remeth in Joshua 19:21. A stele of Pharaoh Seti I was found at Beth-shan, referring to the whole area as Mt Jarmuth.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>JARMUTH<\/h3>\n<li>1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence suggests that the area of the Bronze Age city was six to eight acres (2.4 to 3.2 hectares) and had a population of about 1,500 to 2,000 people. It is mentioned in the Amarna letters as receiving aid from Lachish.<\/li>\n<li>2. One of four cities of Issachar given to the Levites for their inheritance (Jos 21:28-29). It is apparently identifiable with Ramoth in 1 Chronicles 6:73 and Remeth in Joshua 19:21. A stele of Pharaoh Seti I was found at Beth-shan, referring to the whole area as Mt Jarmuth.<\/li>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"JARMUTH 1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence ...","summary_en":"JARMUTH 1. Fortified city in the northern part of the Shephelah given to Judah’s tribe for an inheritance (Jos 15:35). It was one of five Amorite cities that banded together to attack Gibeon after they had made peace with Joshua and Israel (10:3-5). Jarmuth was reinhabited after the exile by people of Judah (Neh 11:29), and possibly maintained a population throughout the Dispersion. It is identified with Khirbet Yarmuk, 18 miles (29 kilometers) southwest of Jerusalem. Archaeological evidence ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38913,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zareah*, Zareathite*","title_en":"Zareah*, Zareathite*","content_ro":"<h3>ZAREAH*, ZAREATHITE*<\/h3>\n<p>KJV spelling of Zorah and Zorathite in Nehemiah 11:29 and 1 Chronicles 2:53, respectively. <em>See<\/em> Zorah, Zorathite.<\/p>","content_en":"<h3>ZAREAH*, ZAREATHITE*<\/h3>\n<p>KJV spelling of Zorah and Zorathite in Nehemiah 11:29 and 1 Chronicles 2:53, respectively. <em>See<\/em> Zorah, Zorathite.<\/p>","summary_ro":"ZAREAH*, ZAREATHITE* KJV spelling of Zorah and Zorathite in Nehemiah 11:29 and 1 Chronicles 2:53, respectively. See Zorah, Zorathite.","summary_en":"ZAREAH*, ZAREATHITE* KJV spelling of Zorah and Zorathite in Nehemiah 11:29 and 1 Chronicles 2:53, respectively. See Zorah, Zorathite.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":663,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adullamite Adullam","title_en":"Adullamite Adullam","content_ro":"<h3>ADULLAM, ADULLAMITE<\/h3>\n<p>Old Canaanite city between Lachish and Hebron, as well as a cave region nearby. The first biblical mention of the city is in the word “Adullamite” (someone from Adullam), used of Hirah, a friend of Judah. After acting as a ringleader in selling his brother Joseph into slavery, Judah left home and lived in Adullam with Hirah (Gn 38:1, 12, 20).<\/p>\n<p>Adullam was in the lowlands of Judah’s tribal territory (Jos 15:35). It was one of 31 Canaanite royal cities conquered by Joshua (Jos 12:15) and one of 15 cities later fortified by King Rehoboam of Judah (2 Chr 11:7). After the exiles’ return from captivity in Babylon, Adullam was again resettled by Judah’s tribe (Neh 11:30).<\/p>\n<p>A cave near Adullam figured in several events in David’s life. It was a refuge when he fled from King Saul (1 Sm 22:1) and a stronghold in his war against the Philistines (2 Sm 23:13-17; 1 Chr 11:15-19). The Hebrew superscriptions to Psalms 57 and 142 indicate that David wrote them at the time of his experiences in the cave. Adullam is identified as modern Tell esh-Sheikh Madhkur.<\/p>","content_en":"<h3>ADULLAM, ADULLAMITE<\/h3>\n<p>Old Canaanite city between Lachish and Hebron, as well as a cave region nearby. The first biblical mention of the city is in the word “Adullamite” (someone from Adullam), used of Hirah, a friend of Judah. After acting as a ringleader in selling his brother Joseph into slavery, Judah left home and lived in Adullam with Hirah (Gn 38:1, 12, 20).<\/p>\n<p>Adullam was in the lowlands of Judah’s tribal territory (Jos 15:35). It was one of 31 Canaanite royal cities conquered by Joshua (Jos 12:15) and one of 15 cities later fortified by King Rehoboam of Judah (2 Chr 11:7). After the exiles’ return from captivity in Babylon, Adullam was again resettled by Judah’s tribe (Neh 11:30).<\/p>\n<p>A cave near Adullam figured in several events in David’s life. It was a refuge when he fled from King Saul (1 Sm 22:1) and a stronghold in his war against the Philistines (2 Sm 23:13-17; 1 Chr 11:15-19). The Hebrew superscriptions to Psalms 57 and 142 indicate that David wrote them at the time of his experiences in the cave. Adullam is identified as modern Tell esh-Sheikh Madhkur.<\/p>","summary_ro":"ADULLAM, ADULLAMITE Old Canaanite city between Lachish and Hebron, as well as a cave region nearby. The first biblical mention of the city is in the word “Adullamite” (someone from Adullam), used of Hirah, a friend of Judah. After acting as a ringleader in selling his brother Joseph into slavery, Judah left home and lived in Adullam with Hirah (Gn 38:1, 12, 20). Adullam was in the lowlands of Judah’s tribal territory (Jos 15:35). It was one of 31 Canaanite royal cities conquered by Joshua (Jo...","summary_en":"ADULLAM, ADULLAMITE Old Canaanite city between Lachish and Hebron, as well as a cave region nearby. The first biblical mention of the city is in the word “Adullamite” (someone from Adullam), used of Hirah, a friend of Judah. After acting as a ringleader in selling his brother Joseph into slavery, Judah left home and lived in Adullam with Hirah (Gn 38:1, 12, 20). Adullam was in the lowlands of Judah’s tribal territory (Jos 15:35). It was one of 31 Canaanite royal cities conquered by Joshua (Jo...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3311,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azekah","title_en":"Azekah","content_ro":"<h3>AZEKAH<\/h3>\n<p>Town in the agricultural plain known as the Shephelah. It existed at least as early as the conquest of Canaan (the Promised Land), since Joshua drove the confederation of Amorite kings to Azekah (Jos 10:10, 22). It is also mentioned in connection with the encounter of David and Goliath (1 Sm 17:1). Archaeological excavations have shown that Azekah was heavily fortified with a system of underground refuge chambers (2 Chr 11:9, 11). Azekah, Lachish, and Jerusalem are mentioned as the only remaining walled cities of the southern kingdom of Judah at the time of Nebuchadnezzar’s assault on Jerusalem (Jer 34:7). Azekah was resettled by some who returned from the Babylonian exile (Neh 11:30). Today it is known as Tell Zakariyeh.<\/p>","content_en":"<h3>AZEKAH<\/h3>\n<p>Town in the agricultural plain known as the Shephelah. It existed at least as early as the conquest of Canaan (the Promised Land), since Joshua drove the confederation of Amorite kings to Azekah (Jos 10:10, 22). It is also mentioned in connection with the encounter of David and Goliath (1 Sm 17:1). Archaeological excavations have shown that Azekah was heavily fortified with a system of underground refuge chambers (2 Chr 11:9, 11). Azekah, Lachish, and Jerusalem are mentioned as the only remaining walled cities of the southern kingdom of Judah at the time of Nebuchadnezzar’s assault on Jerusalem (Jer 34:7). Azekah was resettled by some who returned from the Babylonian exile (Neh 11:30). Today it is known as Tell Zakariyeh.<\/p>","summary_ro":"AZEKAH Town in the agricultural plain known as the Shephelah. It existed at least as early as the conquest of Canaan (the Promised Land), since Joshua drove the confederation of Amorite kings to Azekah (Jos 10:10, 22). It is also mentioned in connection with the encounter of David and Goliath (1 Sm 17:1). Archaeological excavations have shown that Azekah was heavily fortified with a system of underground refuge chambers (2 Chr 11:9, 11). Azekah, Lachish, and Jerusalem are mentioned as the onl...","summary_en":"AZEKAH Town in the agricultural plain known as the Shephelah. It existed at least as early as the conquest of Canaan (the Promised Land), since Joshua drove the confederation of Amorite kings to Azekah (Jos 10:10, 22). It is also mentioned in connection with the encounter of David and Goliath (1 Sm 17:1). Archaeological excavations have shown that Azekah was heavily fortified with a system of underground refuge chambers (2 Chr 11:9, 11). Azekah, Lachish, and Jerusalem are mentioned as the onl...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38905,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zanoah (Place)","title_en":"Zanoah (Place)","content_ro":"<h3>ZANOAH (P<span>lace<\/span>)<\/h3>\n<li>1. One of the cities “in the lowland” that was part of Judah’s inheritance (Jos 15:34). The inhabitants of Zanoah worked with Hanun to rebuild the Valley Gate as well as about 1,500 feet (457.2 meters) of the city wall during the restoration of Jerusalem (Neh 3:13; 11:30). The city is probably identifiable with Zanu’a, which is located approximately 10 miles (16.1 kilometers) west of Jerusalem.<\/li>\n<li>2. One of the cities in the Judean highlands south of Hebron that was part of Judah’s inheritance (Jos 15:56). It was probably inhabited by the descendants of Zanoah, Jekuthiel’s son.<\/li>","content_en":"<h3>ZANOAH (P<span>lace<\/span>)<\/h3>\n<li>1. One of the cities “in the lowland” that was part of Judah’s inheritance (Jos 15:34). The inhabitants of Zanoah worked with Hanun to rebuild the Valley Gate as well as about 1,500 feet (457.2 meters) of the city wall during the restoration of Jerusalem (Neh 3:13; 11:30). The city is probably identifiable with Zanu’a, which is located approximately 10 miles (16.1 kilometers) west of Jerusalem.<\/li>\n<li>2. One of the cities in the Judean highlands south of Hebron that was part of Judah’s inheritance (Jos 15:56). It was probably inhabited by the descendants of Zanoah, Jekuthiel’s son.<\/li>","summary_ro":"ZANOAH (Place) 1. One of the cities “in the lowland” that was part of Judah’s inheritance (Jos 15:34). The inhabitants of Zanoah worked with Hanun to rebuild the Valley Gate as well as about 1,500 feet (457.2 meters) of the city wall during the restoration of Jerusalem (Neh 3:13; 11:30). The city is probably identifiable with Zanu’a, which is located approximately 10 miles (16.1 kilometers) west of Jerusalem. 2. One of the cities in the Judean highlands south of Hebron that was part of Judah’...","summary_en":"ZANOAH (Place) 1. One of the cities “in the lowland” that was part of Judah’s inheritance (Jos 15:34). The inhabitants of Zanoah worked with Hanun to rebuild the Valley Gate as well as about 1,500 feet (457.2 meters) of the city wall during the restoration of Jerusalem (Neh 3:13; 11:30). The city is probably identifiable with Zanu’a, which is located approximately 10 miles (16.1 kilometers) west of Jerusalem. 2. One of the cities in the Judean highlands south of Hebron that was part of Judah’...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:30","title_en":"Study Note: Neemia 11:30","content_ro":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","content_en":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","summary_ro":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","summary_en":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:30","title_en":"Study Note: Neemia 11:30","content_ro":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","content_en":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","summary_ro":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","summary_en":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103496,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:30","title_en":"Study Note: Neemia 11:30","content_ro":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","content_en":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","summary_ro":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","summary_en":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131122,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 11:30","title_en":"Study Note: Neemia 11:30","content_ro":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","content_en":"<p><strong>11:30<\/strong> <em>all the way from Beersheba . . . to the valley of Hinnom:<\/em> Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.<\/p>","summary_ro":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","summary_en":"11:30 all the way from Beersheba . . . to the valley of Hinnom: Earlier descriptions of places where people settled concentrated on areas north of Jerusalem (ch 3; 11:31-36); this list (11:25-30) reflects progressive expansion of places where Jewish people lived as they occupied many of their preexilic towns, both north and south of Jerusalem.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":987,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ai","title_en":"Ai","content_ro":"<h3>AI<\/h3>\n<p>Canaanite city that was settled before the time of Abraham (Gn 12:8; 13:3). The name suggests a “ruin” of special significance or striking appearance. The inhabitants of Ai, as well as those of other Canaanite cities (Shechem, Bethel, Jerusalem), did not hinder Abraham in his meanderings in the hill country throughout the land. Abraham may have met with representatives of those cities and convinced their kings of his peaceful intentions. Or he may have presented such a strong front with his sizable entourage that he forestalled any Canaanite move against him.<\/p>\n<p>The people of Israel, led by Joshua, entered Canaan, the Promised Land, with the intention of ridding it of its former occupants and claiming it as their inheritance. Ai, the second city to face them, withstood the first Israelite attack against it. After dealing with Achan, a disobedient soldier whose taking of booty from Jericho had caused their defeat, the Israelites attacked Ai a second time and defeated it (Jos 7:1–8:29). Joshua captured the king, executed him, and burned the city, leaving it a heap of ruins (Jos 10:1).<\/p>\n<p>Ai, rebuilt and reoccupied during the monarchy (under Saul, David, and Solomon), seems to have been known under several names. It was evidently called Ayyah, one of the villages of Ephraim (1 Chr 7:28); Aiath, a village through which Assyrian armies marched toward Jerusalem (Is 10:28); and Aija, a village occupied by Benjamin’s descendants during the exilic period (Neh 11:31).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Joshua, Book of.<\/p>","content_en":"<h3>AI<\/h3>\n<p>Canaanite city that was settled before the time of Abraham (Gn 12:8; 13:3). The name suggests a “ruin” of special significance or striking appearance. The inhabitants of Ai, as well as those of other Canaanite cities (Shechem, Bethel, Jerusalem), did not hinder Abraham in his meanderings in the hill country throughout the land. Abraham may have met with representatives of those cities and convinced their kings of his peaceful intentions. Or he may have presented such a strong front with his sizable entourage that he forestalled any Canaanite move against him.<\/p>\n<p>The people of Israel, led by Joshua, entered Canaan, the Promised Land, with the intention of ridding it of its former occupants and claiming it as their inheritance. Ai, the second city to face them, withstood the first Israelite attack against it. After dealing with Achan, a disobedient soldier whose taking of booty from Jericho had caused their defeat, the Israelites attacked Ai a second time and defeated it (Jos 7:1–8:29). Joshua captured the king, executed him, and burned the city, leaving it a heap of ruins (Jos 10:1).<\/p>\n<p>Ai, rebuilt and reoccupied during the monarchy (under Saul, David, and Solomon), seems to have been known under several names. It was evidently called Ayyah, one of the villages of Ephraim (1 Chr 7:28); Aiath, a village through which Assyrian armies marched toward Jerusalem (Is 10:28); and Aija, a village occupied by Benjamin’s descendants during the exilic period (Neh 11:31).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Joshua, Book of.<\/p>","summary_ro":"AI Canaanite city that was settled before the time of Abraham (Gn 12:8; 13:3). The name suggests a “ruin” of special significance or striking appearance. The inhabitants of Ai, as well as those of other Canaanite cities (Shechem, Bethel, Jerusalem), did not hinder Abraham in his meanderings in the hill country throughout the land. Abraham may have met with representatives of those cities and convinced their kings of his peaceful intentions. Or he may have presented such a strong front with hi...","summary_en":"AI Canaanite city that was settled before the time of Abraham (Gn 12:8; 13:3). The name suggests a “ruin” of special significance or striking appearance. The inhabitants of Ai, as well as those of other Canaanite cities (Shechem, Bethel, Jerusalem), did not hinder Abraham in his meanderings in the hill country throughout the land. Abraham may have met with representatives of those cities and convinced their kings of his peaceful intentions. Or he may have presented such a strong front with hi...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":993,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aija","title_en":"Aija","content_ro":"<h3>AIJA<\/h3>\n<p>Alternate name for Ai, the Canaanite city, in Nehemiah 11:31. <em>See<\/em> Ai.<\/p>","content_en":"<h3>AIJA<\/h3>\n<p>Alternate name for Ai, the Canaanite city, in Nehemiah 11:31. <em>See<\/em> Ai.<\/p>","summary_ro":"AIJA Alternate name for Ai, the Canaanite city, in Nehemiah 11:31. See Ai.","summary_en":"AIJA Alternate name for Ai, the Canaanite city, in Nehemiah 11:31. See Ai.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3248,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ayyah","title_en":"Ayyah","content_ro":"<h3>AYYAH<\/h3>\n<p>Town belonging to Ephraim’s tribe (1 Chr 7:28), Gaza, but different from the Philistine Gaza. Some scholars think that Aija (Neh 11:31) refers to Ayyah or to Ai, possibly a neighboring town. Many identify Aiath (Is 10:28) with Ayyah and the town with the modern Khirbet Haiyan.<\/p>","content_en":"<h3>AYYAH<\/h3>\n<p>Town belonging to Ephraim’s tribe (1 Chr 7:28), Gaza, but different from the Philistine Gaza. Some scholars think that Aija (Neh 11:31) refers to Ayyah or to Ai, possibly a neighboring town. Many identify Aiath (Is 10:28) with Ayyah and the town with the modern Khirbet Haiyan.<\/p>","summary_ro":"AYYAH Town belonging to Ephraim’s tribe (1 Chr 7:28), Gaza, but different from the Philistine Gaza. Some scholars think that Aija (Neh 11:31) refers to Ayyah or to Ai, possibly a neighboring town. Many identify Aiath (Is 10:28) with Ayyah and the town with the modern Khirbet Haiyan.","summary_en":"AYYAH Town belonging to Ephraim’s tribe (1 Chr 7:28), Gaza, but different from the Philistine Gaza. Some scholars think that Aija (Neh 11:31) refers to Ayyah or to Ai, possibly a neighboring town. Many identify Aiath (Is 10:28) with Ayyah and the town with the modern Khirbet Haiyan.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Geba","title_en":"Geba","content_ro":"<h3>GEBA<\/h3>\n<p>Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8).<\/p>\n<p>In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3). Jonathan defeated this outpost and stirred up the Philistines, who swarmed into Israel with an army vastly outnumbering the forces of Saul. Saul and his men were at Geba (13:16) and later approached Gibeah (14:2). The Philistines had set up a garrison at Michmash, just opposite Geba. Jonathan proposed to his armor bearer that they go over to this outpost and suggested that if the Philistines called to them to come over, that would be a sign that the Lord had given their enemy into their hand. The Philistines did just that, so the two Israelites approached and killed some 20 of the Philistines, putting the garrison and the entire army to rout. During the reign of David, another horde of Philistine invaders was struck down by him “from Geba to Gezer” (2 Sm 5:25).<\/p>\n<p>Men from Geba are mentioned among the Jews who returned from the Babylonian exile (Ezr 2:26, <span>kjv<\/span> “Gaba”; Neh 11:31). At the dedication of the rebuilt Jerusalem wall, singers from the area of Geba participated (Neh 12:29).<\/p>","content_en":"<h3>GEBA<\/h3>\n<p>Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8).<\/p>\n<p>In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3). Jonathan defeated this outpost and stirred up the Philistines, who swarmed into Israel with an army vastly outnumbering the forces of Saul. Saul and his men were at Geba (13:16) and later approached Gibeah (14:2). The Philistines had set up a garrison at Michmash, just opposite Geba. Jonathan proposed to his armor bearer that they go over to this outpost and suggested that if the Philistines called to them to come over, that would be a sign that the Lord had given their enemy into their hand. The Philistines did just that, so the two Israelites approached and killed some 20 of the Philistines, putting the garrison and the entire army to rout. During the reign of David, another horde of Philistine invaders was struck down by him “from Geba to Gezer” (2 Sm 5:25).<\/p>\n<p>Men from Geba are mentioned among the Jews who returned from the Babylonian exile (Ezr 2:26, <span>kjv<\/span> “Gaba”; Neh 11:31). At the dedication of the rebuilt Jerusalem wall, singers from the area of Geba participated (Neh 12:29).<\/p>","summary_ro":"GEBA Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8). In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3...","summary_en":"GEBA Levitical city in the territory of Benjamin (Jos 18:24; 21:17), about seven miles (11.3 kilometers) northeast of Jerusalem and south of Michmash (1 Sm 14:5; Is 10:29). It is easily confused with Gibeah, the hometown of Saul, which is also in Benjamin, to the southwest of Geba. Both names mean “hill.” The phrase “from Geba to Beersheba” indicated the northern and southern extremities of Judah’s tribe (2 Kgs 23:8). In the time of Saul the Philistines had a garrison at Geba (1 Sm 10:5; 13:3...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14979,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadid","title_en":"Hadid","content_ro":"<h3>HADID<\/h3>\n<p>City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.<\/p>","content_en":"<h3>HADID<\/h3>\n<p>City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.<\/p>","summary_ro":"HADID City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.","summary_en":"HADID City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":1554,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ananiah (Place)","title_en":"Ananiah (Place)","content_ro":"<h3>ANANIAH (P<span>lace<\/span>)<\/h3>\n<p>Town in Benjamin’s territory after the exile (Neh 11:32) that may have become the Bethany of the NT (“Bethany” is a contraction of Beth-ananiah).<\/p>","content_en":"<h3>ANANIAH (P<span>lace<\/span>)<\/h3>\n<p>Town in Benjamin’s territory after the exile (Neh 11:32) that may have become the Bethany of the NT (“Bethany” is a contraction of Beth-ananiah).<\/p>","summary_ro":"ANANIAH (Place) Town in Benjamin’s territory after the exile (Neh 11:32) that may have become the Bethany of the NT (“Bethany” is a contraction of Beth-ananiah).","summary_en":"ANANIAH (Place) Town in Benjamin’s territory after the exile (Neh 11:32) that may have become the Bethany of the NT (“Bethany” is a contraction of Beth-ananiah).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1577,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anathothite* Anathoth (Place)","title_en":"Anathothite*, Anathoth (Place)","content_ro":"<h3>ANATHOTH (PLACE), ANATHOTHITE*<\/h3>\n<p>Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David’s military leaders, was from Anathoth (1 Chr 11:28, KJV “Antothite”) as was the soldier Jehu (1 Chr 12:3) and the priest Abiathar (1 Kgs 2:26). It was also the hometown of the prophet Jeremiah (Jer 1:1), though some of its inhabitants violently opposed him (Jer 11:21, 23). Just before Judah fell to Babylon, Jeremiah bought a field in Anathoth as a sign that Israel would be restored to her land (Jer 32:7-9). Years later, 128 men of Anathoth returned from the exile, and the town was resettled (Neh 11:32).<\/p>","content_en":"<h3>ANATHOTH (PLACE), ANATHOTHITE*<\/h3>\n<p>Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David’s military leaders, was from Anathoth (1 Chr 11:28, KJV “Antothite”) as was the soldier Jehu (1 Chr 12:3) and the priest Abiathar (1 Kgs 2:26). It was also the hometown of the prophet Jeremiah (Jer 1:1), though some of its inhabitants violently opposed him (Jer 11:21, 23). Just before Judah fell to Babylon, Jeremiah bought a field in Anathoth as a sign that Israel would be restored to her land (Jer 32:7-9). Years later, 128 men of Anathoth returned from the exile, and the town was resettled (Neh 11:32).<\/p>","summary_ro":"ANATHOTH (PLACE), ANATHOTHITE* Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David...","summary_en":"ANATHOTH (PLACE), ANATHOTHITE* Town in Benjamin’s territory set aside for the Levites (Jos 21:18; 1 Chr 6:60). Anathoth may have been named by the Canaanites for their goddess Anath, or later by the Israelites for one of Benjamin’s descendants (1 Chr 7:8). The town was probably located at Ras el-Karrubeh near the modern town of Anata three miles (4.8 kilometers) north of Jerusalem. Its residents were sometimes called Anethothites or Anetothites (2 Sm 23:27; 1 Chr 27:12). Abiezer, one of David...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":3390,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baal-Hazor","title_en":"Baal-Hazor","content_ro":"<h3>BAAL-HAZOR<\/h3>\n<p>Mountain home of King David’s son Absalom. Two years after Amnon raped Absalom’s sister Tamar (Amnon’s half sister), Absalom invited Amnon and his other brothers to a feast at Baal-hazor at sheepshearing time (2 Sm 13:21-30). During the festivities, Absalom got his revenge: he had Amnon killed.<\/p>\n<p>Baal-hazor is not to be confused with the Hazor in Benjamin’s territory (Neh 11:33) or the Hazor north of the Sea of Galilee in Naphtali’s territory (Jos 11:10-11; 1 Kgs 9:15; 2 Kgs 15:29). Baal-hazor was located in the territory of Ephraim at Jebel el-Asur, northeast of Bethel.<\/p>","content_en":"<h3>BAAL-HAZOR<\/h3>\n<p>Mountain home of King David’s son Absalom. Two years after Amnon raped Absalom’s sister Tamar (Amnon’s half sister), Absalom invited Amnon and his other brothers to a feast at Baal-hazor at sheepshearing time (2 Sm 13:21-30). During the festivities, Absalom got his revenge: he had Amnon killed.<\/p>\n<p>Baal-hazor is not to be confused with the Hazor in Benjamin’s territory (Neh 11:33) or the Hazor north of the Sea of Galilee in Naphtali’s territory (Jos 11:10-11; 1 Kgs 9:15; 2 Kgs 15:29). Baal-hazor was located in the territory of Ephraim at Jebel el-Asur, northeast of Bethel.<\/p>","summary_ro":"BAAL-HAZOR Mountain home of King David’s son Absalom. Two years after Amnon raped Absalom’s sister Tamar (Amnon’s half sister), Absalom invited Amnon and his other brothers to a feast at Baal-hazor at sheepshearing time (2 Sm 13:21-30). During the festivities, Absalom got his revenge: he had Amnon killed. Baal-hazor is not to be confused with the Hazor in Benjamin’s territory (Neh 11:33) or the Hazor north of the Sea of Galilee in Naphtali’s territory (Jos 11:10-11; 1 Kgs 9:15; 2 Kgs 15:29). ...","summary_en":"BAAL-HAZOR Mountain home of King David’s son Absalom. Two years after Amnon raped Absalom’s sister Tamar (Amnon’s half sister), Absalom invited Amnon and his other brothers to a feast at Baal-hazor at sheepshearing time (2 Sm 13:21-30). During the festivities, Absalom got his revenge: he had Amnon killed. Baal-hazor is not to be confused with the Hazor in Benjamin’s territory (Neh 11:33) or the Hazor north of the Sea of Galilee in Naphtali’s territory (Jos 11:10-11; 1 Kgs 9:15; 2 Kgs 15:29). ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13931,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gittaim","title_en":"Gittaim","content_ro":"<h3>GITTAIM<\/h3>\n<p>Town in Benjamin to which the inhabitants of Beeroth fled, where they remained under civil protection (2 Sm 4:3). Nehemiah 11:33 lists Gittaim as one of the places where the returned exiles later settled. The two references may indicate two different places. If so, the second Gittaim may be located northwest of Jerusalem. Some scholars, however, believe that there is only one Gittaim, the one near Beeroth.<\/p>","content_en":"<h3>GITTAIM<\/h3>\n<p>Town in Benjamin to which the inhabitants of Beeroth fled, where they remained under civil protection (2 Sm 4:3). Nehemiah 11:33 lists Gittaim as one of the places where the returned exiles later settled. The two references may indicate two different places. If so, the second Gittaim may be located northwest of Jerusalem. Some scholars, however, believe that there is only one Gittaim, the one near Beeroth.<\/p>","summary_ro":"GITTAIM Town in Benjamin to which the inhabitants of Beeroth fled, where they remained under civil protection (2 Sm 4:3). Nehemiah 11:33 lists Gittaim as one of the places where the returned exiles later settled. The two references may indicate two different places. If so, the second Gittaim may be located northwest of Jerusalem. Some scholars, however, believe that there is only one Gittaim, the one near Beeroth.","summary_en":"GITTAIM Town in Benjamin to which the inhabitants of Beeroth fled, where they remained under civil protection (2 Sm 4:3). Nehemiah 11:33 lists Gittaim as one of the places where the returned exiles later settled. The two references may indicate two different places. If so, the second Gittaim may be located northwest of Jerusalem. Some scholars, however, believe that there is only one Gittaim, the one near Beeroth.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15549,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazor","title_en":"Hazor","content_ro":"<h3>HAZOR<\/h3>\n<li>1. City in northern Palestine in the territory of Naphtali, called “the capital of the federation of all these kingdoms [of Canaan]” in Joshua 11:10. Located five miles (8 kilometers) southwest of Lake Huleh and ten miles (16 kilometers) north of the Sea of Galilee, it is known as Tell el-Qedah (or Tell Waggas) today. At its peak it numbered 40,000 inhabitants and was by far the largest Canaanite city in area and population. It was a great commercial center on the trade routes between Egypt and Babylon.<\/li>\n<p>Hazor is first mentioned in the 19th-century <span>BC<\/span> Egyptian Execration Texts. It is given prominence in the archives of Mari (18th century <span>BC<\/span>), being the only Palestinian city to be mentioned in these documents. It is frequently mentioned in Egyptian documents from the time of Thutmose III to Ramses II, including the Tell el-Amarna correspondence.<\/p>\n<p>The OT mentions Hazor a number of times. The first time concerns the conquests of Joshua in which Hazor was completely destroyed (Jos 11:1-15; 12:19). At that time, Hazor was a Canaanite royal city whose king, Jabin, headed a northern Canaanite federation against the invading Israelites. Hazor figures in the revolt led by Deborah and Barak against another Jabin that resulted in a rout of Jabin’s forces under Sisera (Jgs 4–5). Hazor was fortified by Solomon (1 Kgs 9:15); the remains of Solomon’s Hazor are clearly preserved. King Ahab (874–853 <span>BC<\/span>) also added to the fortifications; the elaborate water system Ahab constructed when he rebuilt the whole upper city and fortified it to withstand long siege has been found. The city was destroyed by the Assyrian Tiglath-pileser III about 732 <span>BC<\/span>, thus bringing to an end its use as a fortified Israelite city (2 Kgs 15:29). Fortresses of the Assyrian, Persian, and Hellenistic periods have been found in various strata of the city. Hazor is not mentioned again in the OT, but 1 Maccabees 11:67 says Jonathan encamped near the plain of Hazor where he fought against Demetrius (147 <span>BC<\/span>). The last mention of Hazor in ancient sources was by Josephus.<\/p>\n<p>Hazor has been of particular interest for the light it sheds on the conquest of Palestine described in Joshua. Excavations clearly show that the great city was destroyed by fire in the last half of the 13th century <span>BC<\/span> and was never rebuilt. Archaeological finds support the biblical picture of a violent conquest under Joshua. The meager Israelite occupation in the 12th and 11th century <span>BC<\/span> was replaced by a well-fortified city during the Solomonic era.<\/p>\n<li>2. Town in southern Judah (Jos 15:23). It is perhaps el-Jebariyeh, on the Wadi Umm Ethnan near Bir Hafir, about nine miles (14.5 kilometers) southeast of el-’Auja.<\/li>\n\n<li>3. Another town in southern Judah, called Hazor-hadattah (Jos 15:25). The <span>kjv<\/span> translates as separate cities, “Hazor, Hadattah.” <em>See<\/em> Hazor-hadattah.<\/li>\n<li>4. Alternate name for Kerioth-hezron (Jos 15:25), probably situated in southern Judah. The <span>kjv<\/span> translates as separate cities, “Kerioth, and Hezron.” <em>See<\/em> Kerioth #1.<\/li>\n<li>5. Town north of Jerusalem occupied by Benjamites after their return from exile (Neh 11:33). The name has been preserved in modern Khirbet Hazzur, west of Beit Hanina.<\/li>\n<li>6. Place somewhere in the Arabian Desert east of Palestine. Jeremiah refers to its kingdoms in his oracle of judgment against Kedar and Hazor (Jer 49:28-33).<\/li>","content_en":"<h3>HAZOR<\/h3>\n<li>1. City in northern Palestine in the territory of Naphtali, called “the capital of the federation of all these kingdoms [of Canaan]” in Joshua 11:10. Located five miles (8 kilometers) southwest of Lake Huleh and ten miles (16 kilometers) north of the Sea of Galilee, it is known as Tell el-Qedah (or Tell Waggas) today. At its peak it numbered 40,000 inhabitants and was by far the largest Canaanite city in area and population. It was a great commercial center on the trade routes between Egypt and Babylon.<\/li>\n<p>Hazor is first mentioned in the 19th-century <span>BC<\/span> Egyptian Execration Texts. It is given prominence in the archives of Mari (18th century <span>BC<\/span>), being the only Palestinian city to be mentioned in these documents. It is frequently mentioned in Egyptian documents from the time of Thutmose III to Ramses II, including the Tell el-Amarna correspondence.<\/p>\n<p>The OT mentions Hazor a number of times. The first time concerns the conquests of Joshua in which Hazor was completely destroyed (Jos 11:1-15; 12:19). At that time, Hazor was a Canaanite royal city whose king, Jabin, headed a northern Canaanite federation against the invading Israelites. Hazor figures in the revolt led by Deborah and Barak against another Jabin that resulted in a rout of Jabin’s forces under Sisera (Jgs 4–5). Hazor was fortified by Solomon (1 Kgs 9:15); the remains of Solomon’s Hazor are clearly preserved. King Ahab (874–853 <span>BC<\/span>) also added to the fortifications; the elaborate water system Ahab constructed when he rebuilt the whole upper city and fortified it to withstand long siege has been found. The city was destroyed by the Assyrian Tiglath-pileser III about 732 <span>BC<\/span>, thus bringing to an end its use as a fortified Israelite city (2 Kgs 15:29). Fortresses of the Assyrian, Persian, and Hellenistic periods have been found in various strata of the city. Hazor is not mentioned again in the OT, but 1 Maccabees 11:67 says Jonathan encamped near the plain of Hazor where he fought against Demetrius (147 <span>BC<\/span>). The last mention of Hazor in ancient sources was by Josephus.<\/p>\n<p>Hazor has been of particular interest for the light it sheds on the conquest of Palestine described in Joshua. Excavations clearly show that the great city was destroyed by fire in the last half of the 13th century <span>BC<\/span> and was never rebuilt. Archaeological finds support the biblical picture of a violent conquest under Joshua. The meager Israelite occupation in the 12th and 11th century <span>BC<\/span> was replaced by a well-fortified city during the Solomonic era.<\/p>\n<li>2. Town in southern Judah (Jos 15:23). It is perhaps el-Jebariyeh, on the Wadi Umm Ethnan near Bir Hafir, about nine miles (14.5 kilometers) southeast of el-’Auja.<\/li>\n\n<li>3. Another town in southern Judah, called Hazor-hadattah (Jos 15:25). The <span>kjv<\/span> translates as separate cities, “Hazor, Hadattah.” <em>See<\/em> Hazor-hadattah.<\/li>\n<li>4. Alternate name for Kerioth-hezron (Jos 15:25), probably situated in southern Judah. The <span>kjv<\/span> translates as separate cities, “Kerioth, and Hezron.” <em>See<\/em> Kerioth #1.<\/li>\n<li>5. Town north of Jerusalem occupied by Benjamites after their return from exile (Neh 11:33). The name has been preserved in modern Khirbet Hazzur, west of Beit Hanina.<\/li>\n<li>6. Place somewhere in the Arabian Desert east of Palestine. Jeremiah refers to its kingdoms in his oracle of judgment against Kedar and Hazor (Jer 49:28-33).<\/li>","summary_ro":"HAZOR 1. City in northern Palestine in the territory of Naphtali, called “the capital of the federation of all these kingdoms [of Canaan]” in Joshua 11:10. Located five miles (8 kilometers) southwest of Lake Huleh and ten miles (16 kilometers) north of the Sea of Galilee, it is known as Tell el-Qedah (or Tell Waggas) today. At its peak it numbered 40,000 inhabitants and was by far the largest Canaanite city in area and population. It was a great commercial center on the trade routes between E...","summary_en":"HAZOR 1. City in northern Palestine in the territory of Naphtali, called “the capital of the federation of all these kingdoms [of Canaan]” in Joshua 11:10. Located five miles (8 kilometers) southwest of Lake Huleh and ten miles (16 kilometers) north of the Sea of Galilee, it is known as Tell el-Qedah (or Tell Waggas) today. At its peak it numbered 40,000 inhabitants and was by far the largest Canaanite city in area and population. It was a great commercial center on the trade routes between E...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32365,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ramah","title_en":"Ramah","content_ro":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\n<p>During the period of the divided kingdom (930– 722 <span>BC<\/span>), King Baasha of Israel (908–886 <span>BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 <span>BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 <span>BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\n<p>The cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 <span>BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\n<p>Following the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). <em>See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). <em>See<\/em> Ramoth-gilead.<\/li>","content_en":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\n<p>During the period of the divided kingdom (930– 722 <span>BC<\/span>), King Baasha of Israel (908–886 <span>BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 <span>BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 <span>BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\n<p>The cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 <span>BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\n<p>Following the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). <em>See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). <em>See<\/em> Ramoth-gilead.<\/li>","summary_ro":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","summary_en":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":582,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adida","title_en":"Adida","content_ro":"<h3>ADIDA<\/h3>\n<p>Town fortified by Simon Maccabeus (1 Macc 12:38; 13:13). Adida was in the foothills of southern Judea four miles (6.4 kilometers) east of Lydda between the Mediterranean coastal plain and the central highlands. It was probably identical with Hadid (Neh 11:34).<\/p>","content_en":"<h3>ADIDA<\/h3>\n<p>Town fortified by Simon Maccabeus (1 Macc 12:38; 13:13). Adida was in the foothills of southern Judea four miles (6.4 kilometers) east of Lydda between the Mediterranean coastal plain and the central highlands. It was probably identical with Hadid (Neh 11:34).<\/p>","summary_ro":"ADIDA Town fortified by Simon Maccabeus (1 Macc 12:38; 13:13). Adida was in the foothills of southern Judea four miles (6.4 kilometers) east of Lydda between the Mediterranean coastal plain and the central highlands. It was probably identical with Hadid (Neh 11:34).","summary_en":"ADIDA Town fortified by Simon Maccabeus (1 Macc 12:38; 13:13). Adida was in the foothills of southern Judea four miles (6.4 kilometers) east of Lydda between the Mediterranean coastal plain and the central highlands. It was probably identical with Hadid (Neh 11:34).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14982,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadid","title_en":"Hadid","content_ro":"<h3>HADID<\/h3>\n<p>City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.<\/p>","content_en":"<h3>HADID<\/h3>\n<p>City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.<\/p>","summary_ro":"HADID City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.","summary_en":"HADID City in Benjamin (Neh 11:31-35) mentioned with Lod and Ono (Ezr 2:33; Neh 7:37) as the home of over 720 Benjamites returning from the Babylonian captivity (Neh 11:34). In 1 Maccabees 12:38 and 13:13 the place is identified with Adida, which was fortified by Simon Maccabeus and later by Vespasian. A more likely suggestion identifies it with the modern site of el-Haditheth, about three to four miles (4.8 to 6.4 kilometers) northeast of Lydda.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27136,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Neballat","title_en":"Neballat","content_ro":"<h3>NEBALLAT<\/h3>\n<p>Town situated in the hills overlooking the southeastern region of the plain of Sharon, settled by Benjamites after the exile (Neh 11:34). It is identified with modern Beit Nebala, four miles (6.4 kilometers) east of Lod and two miles (3.2 kilometers) north of Hadid.<\/p>","content_en":"<h3>NEBALLAT<\/h3>\n<p>Town situated in the hills overlooking the southeastern region of the plain of Sharon, settled by Benjamites after the exile (Neh 11:34). It is identified with modern Beit Nebala, four miles (6.4 kilometers) east of Lod and two miles (3.2 kilometers) north of Hadid.<\/p>","summary_ro":"NEBALLAT Town situated in the hills overlooking the southeastern region of the plain of Sharon, settled by Benjamites after the exile (Neh 11:34). It is identified with modern Beit Nebala, four miles (6.4 kilometers) east of Lod and two miles (3.2 kilometers) north of Hadid.","summary_en":"NEBALLAT Town situated in the hills overlooking the southeastern region of the plain of Sharon, settled by Benjamites after the exile (Neh 11:34). It is identified with modern Beit Nebala, four miles (6.4 kilometers) east of Lod and two miles (3.2 kilometers) north of Hadid.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38986,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zeboim","title_en":"Zeboim","content_ro":"<h3>ZEBOIM<\/h3>\n<li>1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. <em>See<\/em> Zeboiim.<\/li>\n<li>2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba.<\/li>\n<li>3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).<\/li>","content_en":"<h3>ZEBOIM<\/h3>\n<li>1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. <em>See<\/em> Zeboiim.<\/li>\n<li>2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba.<\/li>\n<li>3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).<\/li>","summary_ro":"ZEBOIM 1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. See Zeboiim. 2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba. 3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).","summary_en":"ZEBOIM 1. KJV spelling of Zeboiim in Genesis 10:19, Deuteronomy 29:23, and Hosea 11:8. See Zeboiim. 2. Valley where one of the raiding parties of the Philistines turned toward the border of the wilderness (1 Sm 13:18). It may be identified with Shuk ed-Dubba. 3. One of the villages outside of Jerusalem where the Benjaminites settled after the exile (Neh 11:34).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":8004,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Valley of Craftsmen","title_en":"Valley of Craftsmen","content_ro":"<h3>CRAFTSMEN, Valley of<\/h3>\n<p>Place named for a community of craftsmen who lived in a valley on the southern border of the plain of Sharon (1 Chr 4:14; Neh 11:35). <em>See<\/em> Ge-harashim.<\/p>","content_en":"<h3>CRAFTSMEN, Valley of<\/h3>\n<p>Place named for a community of craftsmen who lived in a valley on the southern border of the plain of Sharon (1 Chr 4:14; Neh 11:35). <em>See<\/em> Ge-harashim.<\/p>","summary_ro":"CRAFTSMEN, Valley of Place named for a community of craftsmen who lived in a valley on the southern border of the plain of Sharon (1 Chr 4:14; Neh 11:35). See Ge-harashim.","summary_en":"CRAFTSMEN, Valley of Place named for a community of craftsmen who lived in a valley on the southern border of the plain of Sharon (1 Chr 4:14; Neh 11:35). See Ge-harashim.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11898,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13344,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ge-Harashim*","title_en":"Ge-Harashim*","content_ro":"<h3>GE-HARASHIM*<\/h3>\n<p>Name for a richly wooded valley near Lod and Ono, settled by Joab from Judah’s tribe, whose posterity called the valley Ge-harashim, meaning “valley of craftsmen,” after their own trade (1 Chr 4:14, <span>nlt<\/span> mg). In the fifth century <span>BC<\/span> the area was resettled by people from Benjamin’s tribe (Neh 11:35, “valley of craftsmen“).<\/p>","content_en":"<h3>GE-HARASHIM*<\/h3>\n<p>Name for a richly wooded valley near Lod and Ono, settled by Joab from Judah’s tribe, whose posterity called the valley Ge-harashim, meaning “valley of craftsmen,” after their own trade (1 Chr 4:14, <span>nlt<\/span> mg). In the fifth century <span>BC<\/span> the area was resettled by people from Benjamin’s tribe (Neh 11:35, “valley of craftsmen“).<\/p>","summary_ro":"GE-HARASHIM* Name for a richly wooded valley near Lod and Ono, settled by Joab from Judah’s tribe, whose posterity called the valley Ge-harashim, meaning “valley of craftsmen,” after their own trade (1 Chr 4:14, nlt mg). In the fifth century BC the area was resettled by people from Benjamin’s tribe (Neh 11:35, “valley of craftsmen“).","summary_en":"GE-HARASHIM* Name for a richly wooded valley near Lod and Ono, settled by Joab from Judah’s tribe, whose posterity called the valley Ge-harashim, meaning “valley of craftsmen,” after their own trade (1 Chr 4:14, nlt mg). In the fifth century BC the area was resettled by people from Benjamin’s tribe (Neh 11:35, “valley of craftsmen“).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23363,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lod","title_en":"Lod","content_ro":"<h3>LOD<\/h3>\n<p>City on the coastal plain of Palestine. The modern city, called Ludd, is located 10 miles (16.1 kilometers) southeast of Tel Aviv. The name of the city first occurs in a list of Canaanite towns that goes back to 1465 <span>BC<\/span>, to the reign of the Egyptian pharaoh Thutmose III, who supplied the list. The founder of the city is said to have been Shemed, a Benjamite (1 Chr 8:12). It is included in a list of places that were resettled by returning exiles from Babylon (Ezr 2:33; Neh 7:37), and is included in the list of Benjamite settlements (Neh 11:35). The history of the city can be traced continuously from Maccabean times, through the Roman period, including the first and second Jewish wars against the Romans, to the Byzantine and Crusader periods, through to modern times.<\/p>\n<p>In the NT era Jewish sources emphasize the importance of the city, at that time named Lydda. It had a large market and was noted for the raising of cattle. Textile, dyeing, and pottery industries flourished there. And it was the seat of a Sanhedrin; famous Talmudic scholars taught there. This, then, was the kind of bustling, flourishing community that existed when Peter visited the city and ministered to its Christians (Acts 9:32-35).<\/p>","content_en":"<h3>LOD<\/h3>\n<p>City on the coastal plain of Palestine. The modern city, called Ludd, is located 10 miles (16.1 kilometers) southeast of Tel Aviv. The name of the city first occurs in a list of Canaanite towns that goes back to 1465 <span>BC<\/span>, to the reign of the Egyptian pharaoh Thutmose III, who supplied the list. The founder of the city is said to have been Shemed, a Benjamite (1 Chr 8:12). It is included in a list of places that were resettled by returning exiles from Babylon (Ezr 2:33; Neh 7:37), and is included in the list of Benjamite settlements (Neh 11:35). The history of the city can be traced continuously from Maccabean times, through the Roman period, including the first and second Jewish wars against the Romans, to the Byzantine and Crusader periods, through to modern times.<\/p>\n<p>In the NT era Jewish sources emphasize the importance of the city, at that time named Lydda. It had a large market and was noted for the raising of cattle. Textile, dyeing, and pottery industries flourished there. And it was the seat of a Sanhedrin; famous Talmudic scholars taught there. This, then, was the kind of bustling, flourishing community that existed when Peter visited the city and ministered to its Christians (Acts 9:32-35).<\/p>","summary_ro":"LOD City on the coastal plain of Palestine. The modern city, called Ludd, is located 10 miles (16.1 kilometers) southeast of Tel Aviv. The name of the city first occurs in a list of Canaanite towns that goes back to 1465 BC, to the reign of the Egyptian pharaoh Thutmose III, who supplied the list. The founder of the city is said to have been Shemed, a Benjamite (1 Chr 8:12). It is included in a list of places that were resettled by returning exiles from Babylon (Ezr 2:33; Neh 7:37), and is in...","summary_en":"LOD City on the coastal plain of Palestine. The modern city, called Ludd, is located 10 miles (16.1 kilometers) southeast of Tel Aviv. The name of the city first occurs in a list of Canaanite towns that goes back to 1465 BC, to the reign of the Egyptian pharaoh Thutmose III, who supplied the list. The founder of the city is said to have been Shemed, a Benjamite (1 Chr 8:12). It is included in a list of places that were resettled by returning exiles from Babylon (Ezr 2:33; Neh 7:37), and is in...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28484,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ono","title_en":"Ono","content_ro":"<h3>ONO<\/h3>\n<p>Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.<\/p>","content_en":"<h3>ONO<\/h3>\n<p>Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.<\/p>","summary_ro":"ONO Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.","summary_en":"ONO Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37984,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Valley of Craftsmen","title_en":"Valley of Craftsmen","content_ro":"<h3>VALLEY OF CRAFTSMEN<\/h3>\n<p>Translation and alternate name for Ge-harashim in Nehemiah 11:35. <em>See<\/em> Ge-harashim.<\/p>","content_en":"<h3>VALLEY OF CRAFTSMEN<\/h3>\n<p>Translation and alternate name for Ge-harashim in Nehemiah 11:35. <em>See<\/em> Ge-harashim.<\/p>","summary_ro":"VALLEY OF CRAFTSMEN Translation and alternate name for Ge-harashim in Nehemiah 11:35. See Ge-harashim.","summary_en":"VALLEY OF CRAFTSMEN Translation and alternate name for Ge-harashim in Nehemiah 11:35. See Ge-harashim.","source":"Articles\/V.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"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Neemia 11
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨