1
Iată preoţii şi Leviţii cari s-au întors cu Zorobabel, fiul lui Şealtiel, şi cu Iosua: Seraia, Ieremia, Ezra,
2
Amaria, Maluc, Hatuş,
3
Şecania, Rehum, Meremot,
4
Ido, Ghinetoi, Abia,
5
Miiamin, Maadia, Bilga,
6
Şemaia, Ioiarib, Iedaia,
7
Salu, Amoc, Hilchia, Iedaia. Aceştia au fost căpeteniile preoţilor şi a fraţilor lor, pe vremea lui Iosua. -
8
Leviţi: Iosua, Binui, Cadmiel, Şerebia, Iuda, Matania, care cârmuia împreună cu fraţii săi cântarea laudelor;
9
Bacbuchia şi Uni, cari îşi împlineau slujbele lângă fraţii lor.
10
Iosua a născut pe Ioiachim, Ioiachim a născut pe Eliaşib, Eliaşib a născut pe Ioiada,
11
Ioiada a născut pe Ionatan, şi Ionatan a născut pe Iadua.
12
Iată, cari erau pe vremea lui Ioiachim, preoţii, capi de familii: pentru Seraia, Meraia; pentru Ieremia, Hanania;
13
pentru Ezra, Meşulam; pentru Amaria, Iohanan;
14
pentru Meluchi, Ionatan, pentru Şebania, Iosif;
15
pentru Harim, Adna; pentru Meraioat, Helcai;
16
pentru Ido, Zaharia, pentru Ghineton, Meşulam;
17
pentru Abia, Zicri; pentru Miniamin şi Moadia, Piltai;
18
pentru Bilga, Şamua; pentru Şemaia, Ionatan;
19
pentru Ioiarib, Matnai; pentru Iedaia, Uzi;
20
pentru Salai, Calai; pentru Amoc, Eber;
21
pentru Hilchia, Haşabia; pentru Iedaia, Netaneel.
22
Pe vremea lui Eliaşib, lui Ioiada, lui Iohanan şi lui Iadua, Leviţii, capi de familii, şi preoţii, au fost scrişi, supt domnia lui Dariu, Persanul.
23
Fiii lui Levi, capi de familii, au fost scrişi în cartea Cronicilor până pe vremea lui Iohanan, fiul lui Eliaşib.
24
Căpeteniile Leviţilor, Haşabia, Şerebia, şi Iosua, fiul lui Cadmiel, şi fraţii lor împreună cu ei, stând unii în faţa altora, erau însărcinaţi să mărească şi să laude pe Domnul, după rânduiala lui David, omul lui Dumnezeu.
25
Matania, Bacbuchia, Obadia, Meşulam, Talmon şi Acub, uşieri, făceau de strajă la cămările dela porţi.
26
Ei trăiau pe vremea lui Ioiachim, fiul lui Iosua, fiul lui Ioţadac, şi pe vremea lui Neemia, dregătorul, şi pe vremea preotului şi cărturarului Ezra.
27
La sfinţirea zidurilor Ierusalimului, au chemat pe Leviţi din toate locurile în cari locuiau, şi i-au adus la Ierusalim, ca să prăznuiască sfinţirea şi sărbătoarea cu laude şi cântări, în sunet de chimvale, alăute şi arfe.
28
Fiii cântăreţilor s-au strâns din împrejurimile Ierusalimului, din satele slujitorilor Templului,
29
din Bet-Ghilgal, şi din ţinutul Ghebei şi din Azmavet; căci cântăreţii îşi zidiseră sate împrejurul Ierusalimului.
30
Preoţii şi Leviţii s-au curăţit, şi au curăţit şi pe popor, porţile şi zidul.
31
Am suit pe zid pe căpeteniile lui Iuda, şi am făcut două coruri mari. Cel dintâi a pornit pe partea dreaptă a zidului, spre poarta gunoiului.
32
În urma acestui cor mergeau Hosea şi jumătate din căpeteniile lui Iuda,
33
Azaria, Ezra, Meşulam,
34
Iuda, Beniamin, Şemaia, şi Ieremia,
35
unii din fiii preoţilor cu trâmbiţe, Zaharia, fiul lui Ionatan, fiul lui Şemaia, fiul lui Matania, fiul lui Mica, fiul lui Zacur, fiul lui Asaf,
36
şi fraţii săi, Şemaia, Azareel, Milalai, Ghilalai, Maai, Netaneel, Iuda şi Hanani, cu instrumentele de muzică ale lui David, omul lui Dumnezeu. Cărturarul Ezra era în fruntea lor.
37
La poarta izvorului, s-au suit drept înainte pe treptele cetăţii lui David pe ridicătura zidului, deasupra casei lui David, până la poarta apelor, spre răsărit.
38
Al doilea cor a pornit spre stânga. În urma lui veneam eu cu cealaltă jumătate din popor, pe zid. Trecând pe deasupra turnului cuptoarelor, au mers până la zidul cel lat;
39
apoi pe deasupra porţii lui Efraim, pedeasupra porţii celei vechi, pe deasupra porţii peştilor, pe deasupra turnului lui Hananeel şi pe deasupra turnului Mea, până la poarta oilor. Şi s-au oprit la poarta temniţei.
40
Cele două coruri s-au oprit în Casa lui Dumnezeu; şi tot aşa şi eu şi dregătorii cari erau cu mine,
41
şi preoţii Eliachim, Maaseia, Miniamin, Mica, Elioenai, Zaharia, Hanania, cu trâmbiţe,
42
şi Maaseia, Şemaia, Eleazar, Uzi, Iohanan, Malchia, Elam şi Ezer. Cântăreţii şi-au înălţat glasul, cârmuiţi de Izrahia.
43
În ziua aceea s-au adus multe jertfe, şi a fost mare bucurie, căci Dumnezeu dăduse poporului o mare pricină de bucurie. Se bucurau şi femeile şi copiii, şi strigătele de bucurie ale Ierusalimului se auzeau până departe.
44
În ziua aceea, s-au rânduit oameni cari să privegheze asupra odăilor cari slujeau de cămări pentru darurile de mâncare, cele dintâi roade şi zeciuieli. Ei au fost însărcinaţi să adune în ele, din ţinutul cetăţilor, părţile hotărâte de Lege preoţilor şi Leviţilor. Căci Iuda se bucura că preoţii şi Leviţii erau la locul lor,
45
păzind tot ce privea slujba lui Dumnezeu şi a curăţirilor. Cântăreţii şi uşierii îşi împlineau şi ei slujbele, după rânduiala lui David şi a fiului său Solomon.
46
Căci odinioară, pe vremea lui David şi lui Asaf, erau căpetenii peste cântăreţi şi cântări de laudă şi de mulţămire în cinstea lui Dumnezeu.
47
Tot Israelul a dat pe vremea lui Zorobabel şi Neemia, părţile cuvenite cântăreţilor şi uşierilor, zi de zi; au dat Leviţilor lucrurile sfinţite, iar Leviţii au dat fiilor lui Aaron lucrurile sfinţite cuvenite lor.
{"verseMap":{"1":[{"id":41790,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69416,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97042,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124668,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13455,"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":18988,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19337,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshua (Person)","title_en":"Jeshua (Person)","content_ro":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in 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>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","content_en":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in 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>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","summary_ro":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in 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). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","summary_en":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in 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). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27245,"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":34373,"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":34699,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shealtiel","title_en":"Shealtiel","content_ro":"<h3>SHEALTIEL<\/h3>\n<p>Son of King Jeconiah (Jehoiachin) of Judah (598–597 <span>BC<\/span>) and the father of Zerubbabel. Zerubbabel led the Jews back to Palestine and there ruled as governor of Judah during the postexilic period (Ezr 3:2; 5:2; Neh 12:1; Hg 1:1, 12-14). In the genealogies of Jesus Christ, Shealtiel is variously mentioned as the son of Jeconiah (Mt 1:12) and as the son of Neri (Lk 3:27). In 1 Chronicles 3:17-19, Shealtiel appears to be the grandfather or perhaps the uncle of Zerubbabel. One probable solution is that Shealtiel was the son of Neri and the heir apparent to the throne of Jeconiah and that, at Shealtiel’s death, Zerubbabel was next in succession.<\/p>","content_en":"<h3>SHEALTIEL<\/h3>\n<p>Son of King Jeconiah (Jehoiachin) of Judah (598–597 <span>BC<\/span>) and the father of Zerubbabel. Zerubbabel led the Jews back to Palestine and there ruled as governor of Judah during the postexilic period (Ezr 3:2; 5:2; Neh 12:1; Hg 1:1, 12-14). In the genealogies of Jesus Christ, Shealtiel is variously mentioned as the son of Jeconiah (Mt 1:12) and as the son of Neri (Lk 3:27). In 1 Chronicles 3:17-19, Shealtiel appears to be the grandfather or perhaps the uncle of Zerubbabel. One probable solution is that Shealtiel was the son of Neri and the heir apparent to the throne of Jeconiah and that, at Shealtiel’s death, Zerubbabel was next in succession.<\/p>","summary_ro":"SHEALTIEL Son of King Jeconiah (Jehoiachin) of Judah (598–597 BC) and the father of Zerubbabel. Zerubbabel led the Jews back to Palestine and there ruled as governor of Judah during the postexilic period (Ezr 3:2; 5:2; Neh 12:1; Hg 1:1, 12-14). In the genealogies of Jesus Christ, Shealtiel is variously mentioned as the son of Jeconiah (Mt 1:12) and as the son of Neri (Lk 3:27). In 1 Chronicles 3:17-19, Shealtiel appears to be the grandfather or perhaps the uncle of Zerubbabel. One probable so...","summary_en":"SHEALTIEL Son of King Jeconiah (Jehoiachin) of Judah (598–597 BC) and the father of Zerubbabel. Zerubbabel led the Jews back to Palestine and there ruled as governor of Judah during the postexilic period (Ezr 3:2; 5:2; Neh 12:1; Hg 1:1, 12-14). In the genealogies of Jesus Christ, Shealtiel is variously mentioned as the son of Jeconiah (Mt 1:12) and as the son of Neri (Lk 3:27). In 1 Chronicles 3:17-19, Shealtiel appears to be the grandfather or perhaps the uncle of Zerubbabel. One probable so...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39271,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zerubbabel","title_en":"Zerubbabel","content_ro":"<h3>ZERUBBABEL<\/h3>\n<p>Babylonian-born Jew who returned to Palestine in 538 <span>BC<\/span> to serve as governor of Jerusalem under Persian rule. The name presumably means “seed [offspring] of Babylon,” referring to someone born in Babylon.<\/p>\n<p>The exact identity of Zerubbabel’s biological father is uncertain. All biblical references except one mention Shealtiel as his father (Ezr 3:2, 8; 5:2; Neh 12:1; Hg 1:1, 12-14; 2:2, 23; Mt 1:12-13; Lk 3:27). This would make Zerubbabel the grandson of the Davidic king Jehoiachin. However, 1 Chronicles 3:19 identifies Pedaiah, the brother of Shealtiel, as Zerubbabel’s father.<\/p>\n<p>Two solutions have been proposed. Many scholars have assumed that Shealtiel died before fathering an heir. His brother, Pedaiah, would then have fathered Zerubbabel by Shealtiel’s widow. Hence, Zerubbabel would have retained the name of Shealtiel rather than Pedaiah in accordance with the law of levirate marriage (Dt 25:5-10). This solution is weakened by its lack of textual support; similarly, the Chronicler would hardly have failed to state such an important piece of information if he had been desirous of “correcting” an error pertaining to Zerubbabel’s parentage.<\/p>\n<p>A simpler solution is obtained by reading the Septuagint text of 1 Chronicles 3:19, which lists Salathiel (Shealtiel) as the father of Zerubbabel. In this way, the single reference to 1 Chronicles may be harmonized with the other verses cited above.<\/p>\n<p>In either case, whether Shealtiel or Pedaiah was Zerubbabel’s biological father, it is clear that Zerubbabel was of Davidic lineage and was viewed by members of the Israelite community as a viable candidate for leading them back to a position of power.<\/p>\n<p>Following the edict of Cyrus in 538 <span>BC<\/span>, Jews were permitted to return to Palestine and reclaim their former homeland. Zerubbabel was appointed governor, and probably by the decade of 529–520 had started work on the reconstruction of the Jerusalem temple. However, because of several discouraging events, little was accomplished until the year 520 <span>BC<\/span>.<\/p>\n<p>The writings of Haggai and Zechariah reveal much information about Zerubbabel’s standing in the community. These two prophets evidently viewed Jeshua and Zerubbabel as the two men chosen by God for the task. Accordingly, in many of their oracles, support for one or both men is openly stated (e.g., Hg 2:21-23; Zec 3:8; 4:6-7; 6:12). The prophets viewed Jeshua and Zerubbabel’s work as being messianic. This is most clearly seen in the vision of Zechariah (Zec 4:11-14). In the vision, two olive branches, one on either side of the lampstand, are identified as “the two anointed who stand by the Lord of the whole earth.” As the context clearly shows, none other than Jeshua (or Joshua; named in 3:1-9) and Zerubbabel (named in 4:6-10) are meant. Because of his association with the rebuilding of the temple in Jerusalem, Zerubbabel had been accorded a place of great honor in Jewish tradition.<\/p>\n<p>Some hold that Zerubbabel was known to the Persians as Sheshbazzar. <em>See<\/em> Sheshbazzar.<\/p>","content_en":"<h3>ZERUBBABEL<\/h3>\n<p>Babylonian-born Jew who returned to Palestine in 538 <span>BC<\/span> to serve as governor of Jerusalem under Persian rule. The name presumably means “seed [offspring] of Babylon,” referring to someone born in Babylon.<\/p>\n<p>The exact identity of Zerubbabel’s biological father is uncertain. All biblical references except one mention Shealtiel as his father (Ezr 3:2, 8; 5:2; Neh 12:1; Hg 1:1, 12-14; 2:2, 23; Mt 1:12-13; Lk 3:27). This would make Zerubbabel the grandson of the Davidic king Jehoiachin. However, 1 Chronicles 3:19 identifies Pedaiah, the brother of Shealtiel, as Zerubbabel’s father.<\/p>\n<p>Two solutions have been proposed. Many scholars have assumed that Shealtiel died before fathering an heir. His brother, Pedaiah, would then have fathered Zerubbabel by Shealtiel’s widow. Hence, Zerubbabel would have retained the name of Shealtiel rather than Pedaiah in accordance with the law of levirate marriage (Dt 25:5-10). This solution is weakened by its lack of textual support; similarly, the Chronicler would hardly have failed to state such an important piece of information if he had been desirous of “correcting” an error pertaining to Zerubbabel’s parentage.<\/p>\n<p>A simpler solution is obtained by reading the Septuagint text of 1 Chronicles 3:19, which lists Salathiel (Shealtiel) as the father of Zerubbabel. In this way, the single reference to 1 Chronicles may be harmonized with the other verses cited above.<\/p>\n<p>In either case, whether Shealtiel or Pedaiah was Zerubbabel’s biological father, it is clear that Zerubbabel was of Davidic lineage and was viewed by members of the Israelite community as a viable candidate for leading them back to a position of power.<\/p>\n<p>Following the edict of Cyrus in 538 <span>BC<\/span>, Jews were permitted to return to Palestine and reclaim their former homeland. Zerubbabel was appointed governor, and probably by the decade of 529–520 had started work on the reconstruction of the Jerusalem temple. However, because of several discouraging events, little was accomplished until the year 520 <span>BC<\/span>.<\/p>\n<p>The writings of Haggai and Zechariah reveal much information about Zerubbabel’s standing in the community. These two prophets evidently viewed Jeshua and Zerubbabel as the two men chosen by God for the task. Accordingly, in many of their oracles, support for one or both men is openly stated (e.g., Hg 2:21-23; Zec 3:8; 4:6-7; 6:12). The prophets viewed Jeshua and Zerubbabel’s work as being messianic. This is most clearly seen in the vision of Zechariah (Zec 4:11-14). In the vision, two olive branches, one on either side of the lampstand, are identified as “the two anointed who stand by the Lord of the whole earth.” As the context clearly shows, none other than Jeshua (or Joshua; named in 3:1-9) and Zerubbabel (named in 4:6-10) are meant. Because of his association with the rebuilding of the temple in Jerusalem, Zerubbabel had been accorded a place of great honor in Jewish tradition.<\/p>\n<p>Some hold that Zerubbabel was known to the Persians as Sheshbazzar. <em>See<\/em> Sheshbazzar.<\/p>","summary_ro":"ZERUBBABEL Babylonian-born Jew who returned to Palestine in 538 BC to serve as governor of Jerusalem under Persian rule. The name presumably means “seed [offspring] of Babylon,” referring to someone born in Babylon. The exact identity of Zerubbabel’s biological father is uncertain. All biblical references except one mention Shealtiel as his father (Ezr 3:2, 8; 5:2; Neh 12:1; Hg 1:1, 12-14; 2:2, 23; Mt 1:12-13; Lk 3:27). This would make Zerubbabel the grandson of the Davidic king Jehoiachin. H...","summary_en":"ZERUBBABEL Babylonian-born Jew who returned to Palestine in 538 BC to serve as governor of Jerusalem under Persian rule. The name presumably means “seed [offspring] of Babylon,” referring to someone born in Babylon. The exact identity of Zerubbabel’s biological father is uncertain. All biblical references except one mention Shealtiel as his father (Ezr 3:2, 8; 5:2; Neh 12:1; Hg 1:1, 12-14; 2:2, 23; Mt 1:12-13; Lk 3:27). This would make Zerubbabel the grandson of the Davidic king Jehoiachin. H...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","content_en":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","summary_ro":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","summary_en":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48246,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","content_en":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","summary_ro":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","summary_en":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75871,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","content_en":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","summary_ro":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","summary_en":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","content_en":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","summary_ro":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","summary_en":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103497,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","content_en":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","summary_ro":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","summary_en":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103498,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","content_en":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","summary_ro":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","summary_en":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131123,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","content_en":"<p><strong>12:1-26<\/strong> These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).<\/p>","summary_ro":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","summary_en":"12:1-26 These lists of priests and Levites include a list of those who originally returned from exile with Zerubabbel (12:1-9), a chronological list of high priests (12:10-11), and the priests and Levites who served at the time of Joiakim, the high priest at the time of Nehemiah and Ezra (12:12-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131124,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:1","title_en":"Study Note: Neemia 12:1","content_ro":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","content_en":"<p><strong>12:1-9<\/strong> <em>priests and Levites who returned with Zerubabbel . . . and Jeshua:<\/em> See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.<\/p>","summary_ro":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","summary_en":"12:1-9 priests and Levites who returned with Zerubabbel . . . and Jeshua: See Ezra 1:1-5. Only those who could prove their priestly lineage could serve at the Temple, so it was important to maintain an accurate genealogical record of these families.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":1234,"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":15484,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hattush","title_en":"Hattush","content_ro":"<h3>HATTUSH<\/h3>\n<li>1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3).<\/li>\n<li>2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.<\/li>","content_en":"<h3>HATTUSH<\/h3>\n<li>1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3).<\/li>\n<li>2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.<\/li>","summary_ro":"HATTUSH 1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3). 2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10). 3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.","summary_en":"HATTUSH 1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3). 2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10). 3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24126,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Malluch","title_en":"Malluch","content_ro":"<h3>MALLUCH<\/h3>\n<li>1. Merarite Levite and ancestor of Ethan the singer in Solomon’s temple (1 Chr 6:44).<\/li>\n<li>2. Bani’s son, whom Ezra required to divorce his foreign wife (Ezr 10:29).<\/li>\n<li>3. Harim’s son, whom Ezra required to divorce his foreign wife (Ezr 10:32).<\/li>\n<li>4. Priest who set his seal on Ezra’s covenant (Neh 10:4).<\/li>\n<li>5. Another priest who set his seal on Ezra’s covenant (Neh 10:27).<\/li>\n<li>6. Priest who returned from the exile with Zerubbabel (Neh 12:2).<\/li>","content_en":"<h3>MALLUCH<\/h3>\n<li>1. Merarite Levite and ancestor of Ethan the singer in Solomon’s temple (1 Chr 6:44).<\/li>\n<li>2. Bani’s son, whom Ezra required to divorce his foreign wife (Ezr 10:29).<\/li>\n<li>3. Harim’s son, whom Ezra required to divorce his foreign wife (Ezr 10:32).<\/li>\n<li>4. Priest who set his seal on Ezra’s covenant (Neh 10:4).<\/li>\n<li>5. Another priest who set his seal on Ezra’s covenant (Neh 10:27).<\/li>\n<li>6. Priest who returned from the exile with Zerubbabel (Neh 12:2).<\/li>","summary_ro":"MALLUCH 1. Merarite Levite and ancestor of Ethan the singer in Solomon’s temple (1 Chr 6:44). 2. Bani’s son, whom Ezra required to divorce his foreign wife (Ezr 10:29). 3. Harim’s son, whom Ezra required to divorce his foreign wife (Ezr 10:32). 4. Priest who set his seal on Ezra’s covenant (Neh 10:4). 5. Another priest who set his seal on Ezra’s covenant (Neh 10:27). 6. Priest who returned from the exile with Zerubbabel (Neh 12:2).","summary_en":"MALLUCH 1. Merarite Levite and ancestor of Ethan the singer in Solomon’s temple (1 Chr 6:44). 2. Bani’s son, whom Ezra required to divorce his foreign wife (Ezr 10:29). 3. Harim’s son, whom Ezra required to divorce his foreign wife (Ezr 10:32). 4. Priest who set his seal on Ezra’s covenant (Neh 10:4). 5. Another priest who set his seal on Ezra’s covenant (Neh 10:27). 6. Priest who returned from the exile with Zerubbabel (Neh 12:2).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":15377,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Harim","title_en":"Harim","content_ro":"<h3>HARIM<\/h3>\n<li>1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8).<\/li>\n<li>2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27).<\/li>\n<li>3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 above. Members of this family were guilty of marrying foreign women.<\/li>\n<li>4. Ancestor of Malkijah. Malkijah repaired a section of the Jerusalem wall during Nehemiah’s time (Neh 3:11). This Harim could be the same as #2 above.<\/li>\n<li>5. Priest who returned from the exile with Zerubbabel (Neh 12:3; Hebrew “Rehum,” see <span>nlt<\/span> mg). His son (or grandson) Adna is listed as a leading priest during the high priesthood of Joiakim (12:15). Later, under Ezra, a representative of the family (probably related to #3 above) signed the covenant of faithfulness to God (10:5).<\/li>","content_en":"<h3>HARIM<\/h3>\n<li>1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8).<\/li>\n<li>2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27).<\/li>\n<li>3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 above. Members of this family were guilty of marrying foreign women.<\/li>\n<li>4. Ancestor of Malkijah. Malkijah repaired a section of the Jerusalem wall during Nehemiah’s time (Neh 3:11). This Harim could be the same as #2 above.<\/li>\n<li>5. Priest who returned from the exile with Zerubbabel (Neh 12:3; Hebrew “Rehum,” see <span>nlt<\/span> mg). His son (or grandson) Adna is listed as a leading priest during the high priesthood of Joiakim (12:15). Later, under Ezra, a representative of the family (probably related to #3 above) signed the covenant of faithfulness to God (10:5).<\/li>","summary_ro":"HARIM 1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8). 2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27). 3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 ...","summary_en":"HARIM 1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8). 2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27). 3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25137,"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":25253,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meremoth","title_en":"Meremoth","content_ro":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","content_en":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","summary_ro":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","summary_en":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32649,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rehum","title_en":"Rehum","content_ro":"<h3>REHUM<\/h3>\n<li>1. One of the 12 Jewish leaders who returned from captivity with Zerubbabel (Ezr 2:2; Neh 7:7, where “Nehum” is apparently a copyist’s error). <em>See<\/em> Nehum.<\/li>\n<li>2. Persian commander who, with Shimshai the scribe, wrote to Artaxerxes I, complaining of the Jews’ temple-rebuilding project and promising dire consequences should the project be completed. The king’s response halted construction until the second year of Darius’s reign (Ezr 4:8-23).<\/li>\n<li>3. Levite identified as Bani’s son, who helped repair the Jerusalem wall under Nehemiah’s direction (Neh 3:17).<\/li>\n<li>4. Leader who set his seal on Ezra’s covenant (Neh 10:25).<\/li>\n<li>5. Priest who accompanied Zerubbabel (Neh 12:3); elsewhere he was called Harim (see <span>nlt<\/span> mg). <em>See<\/em> Harim #5.<\/li>","content_en":"<h3>REHUM<\/h3>\n<li>1. One of the 12 Jewish leaders who returned from captivity with Zerubbabel (Ezr 2:2; Neh 7:7, where “Nehum” is apparently a copyist’s error). <em>See<\/em> Nehum.<\/li>\n<li>2. Persian commander who, with Shimshai the scribe, wrote to Artaxerxes I, complaining of the Jews’ temple-rebuilding project and promising dire consequences should the project be completed. The king’s response halted construction until the second year of Darius’s reign (Ezr 4:8-23).<\/li>\n<li>3. Levite identified as Bani’s son, who helped repair the Jerusalem wall under Nehemiah’s direction (Neh 3:17).<\/li>\n<li>4. Leader who set his seal on Ezra’s covenant (Neh 10:25).<\/li>\n<li>5. Priest who accompanied Zerubbabel (Neh 12:3); elsewhere he was called Harim (see <span>nlt<\/span> mg). <em>See<\/em> Harim #5.<\/li>","summary_ro":"REHUM 1. One of the 12 Jewish leaders who returned from captivity with Zerubbabel (Ezr 2:2; Neh 7:7, where “Nehum” is apparently a copyist’s error). See Nehum. 2. Persian commander who, with Shimshai the scribe, wrote to Artaxerxes I, complaining of the Jews’ temple-rebuilding project and promising dire consequences should the project be completed. The king’s response halted construction until the second year of Darius’s reign (Ezr 4:8-23). 3. Levite identified as Bani’s son, who helped repai...","summary_en":"REHUM 1. One of the 12 Jewish leaders who returned from captivity with Zerubbabel (Ezr 2:2; Neh 7:7, where “Nehum” is apparently a copyist’s error). See Nehum. 2. Persian commander who, with Shimshai the scribe, wrote to Artaxerxes I, complaining of the Jews’ temple-rebuilding project and promising dire consequences should the project be completed. The king’s response halted construction until the second year of Darius’s reign (Ezr 4:8-23). 3. Levite identified as Bani’s son, who helped repai...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34729,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shebaniah","title_en":"Shebaniah","content_ro":"<h3>SHEBANIAH<\/h3>\n<li>1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li>2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5).<\/li>\n<li>3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. <em>See<\/em> Shecaniah, Shechaniah #9.<\/li>\n<li>4. Another Levite who set his seal on the covenant of Ezra (Neh 10:12).<\/li>","content_en":"<h3>SHEBANIAH<\/h3>\n<li>1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li>2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5).<\/li>\n<li>3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. <em>See<\/em> Shecaniah, Shechaniah #9.<\/li>\n<li>4. Another Levite who set his seal on the covenant of Ezra (Neh 10:12).<\/li>","summary_ro":"SHEBANIAH 1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24). 2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5). 3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. See Shecaniah, Shechaniah #9. 4. Another Levite who set his seal on the covenant of Ezra (Ne...","summary_en":"SHEBANIAH 1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24). 2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5). 3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. See Shecaniah, Shechaniah #9. 4. Another Levite who set his seal on the covenant of Ezra (Ne...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34751,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shecaniah, Shechaniah*","title_en":"Shecaniah, Shechaniah*","content_ro":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","content_en":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","summary_ro":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","summary_en":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":188,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abijah","title_en":"Abijah","content_ro":"<h3>ABIJAH<\/h3>\n<li>1. Samuel’s second son who, with his older brother, Joel, was a corrupt judge in Beersheba. Because of the corruption, Israel’s leaders demanded to be ruled instead by a king (1 Sm 8:2; 1 Chr 6:28).<\/li>\n<li>2. Son of Jeroboam I of the northern kingdom of Israel. The boy’s illness impelled his family to seek guidance from the prophet Ahijah at Shiloh (1 Kgs 14:1-2).<\/li>\n<li>3. Alternate name for Abijam, king of Judah, in 2 Chronicles 12:16–14:1 and Matthew 1:7. <em>See<\/em> Abijam.<\/li>\n<li>4. Ahaz’s wife, and mother of King Hezekiah (2 Kgs 18:2, short form “Abi”; 2 Chr 29:1). This Abijah was Zechariah’s daughter.<\/li>\n<li>5. Becher’s son from Benjamin’s tribe (1 Chr 7:8).<\/li>\n<li>6. Levite who headed the eighth of 24 priestly divisions established in David’s time (1 Chr 24:10; Lk 1:5).<\/li>\n<li>7. Head of a priestly family who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:7).<\/li>\n<li>8. Head of a priestly family who returned to Jerusalem with Zerubbabel after the exile (Neh 12:4). Perhaps of the same family as #7.<\/li>","content_en":"<h3>ABIJAH<\/h3>\n<li>1. Samuel’s second son who, with his older brother, Joel, was a corrupt judge in Beersheba. Because of the corruption, Israel’s leaders demanded to be ruled instead by a king (1 Sm 8:2; 1 Chr 6:28).<\/li>\n<li>2. Son of Jeroboam I of the northern kingdom of Israel. The boy’s illness impelled his family to seek guidance from the prophet Ahijah at Shiloh (1 Kgs 14:1-2).<\/li>\n<li>3. Alternate name for Abijam, king of Judah, in 2 Chronicles 12:16–14:1 and Matthew 1:7. <em>See<\/em> Abijam.<\/li>\n<li>4. Ahaz’s wife, and mother of King Hezekiah (2 Kgs 18:2, short form “Abi”; 2 Chr 29:1). This Abijah was Zechariah’s daughter.<\/li>\n<li>5. Becher’s son from Benjamin’s tribe (1 Chr 7:8).<\/li>\n<li>6. Levite who headed the eighth of 24 priestly divisions established in David’s time (1 Chr 24:10; Lk 1:5).<\/li>\n<li>7. Head of a priestly family who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:7).<\/li>\n<li>8. Head of a priestly family who returned to Jerusalem with Zerubbabel after the exile (Neh 12:4). Perhaps of the same family as #7.<\/li>","summary_ro":"ABIJAH 1. Samuel’s second son who, with his older brother, Joel, was a corrupt judge in Beersheba. Because of the corruption, Israel’s leaders demanded to be ruled instead by a king (1 Sm 8:2; 1 Chr 6:28). 2. Son of Jeroboam I of the northern kingdom of Israel. The boy’s illness impelled his family to seek guidance from the prophet Ahijah at Shiloh (1 Kgs 14:1-2). 3. Alternate name for Abijam, king of Judah, in 2 Chronicles 12:16–14:1 and Matthew 1:7. See Abijam. 4. Ahaz’s wife, and mother of...","summary_en":"ABIJAH 1. Samuel’s second son who, with his older brother, Joel, was a corrupt judge in Beersheba. Because of the corruption, Israel’s leaders demanded to be ruled instead by a king (1 Sm 8:2; 1 Chr 6:28). 2. Son of Jeroboam I of the northern kingdom of Israel. The boy’s illness impelled his family to seek guidance from the prophet Ahijah at Shiloh (1 Kgs 14:1-2). 3. Alternate name for Abijam, king of Judah, in 2 Chronicles 12:16–14:1 and Matthew 1:7. See Abijam. 4. Ahaz’s wife, and mother of...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":23750,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maadiah*","title_en":"Maadiah*","content_ro":"<h3>MAADIAH*<\/h3>\n<p>Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, <span>nlt<\/span> mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).<\/p>","content_en":"<h3>MAADIAH*<\/h3>\n<p>Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, <span>nlt<\/span> mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).<\/p>","summary_ro":"MAADIAH* Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, nlt mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).","summary_en":"MAADIAH* Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, nlt mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23786,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maaziah","title_en":"Maaziah","content_ro":"<h3>MAAZIAH<\/h3>\n<li>1. Levite who served in the temple during David’s reign (1 Chr 24:18).<\/li>\n<li>2. Levite who set his seal on Ezra’s covenant (Neh 10:8); sometimes identified with Maadiah, a postexilic priest (Neh 12:5).<\/li>\n<p><em>See also<\/em> Maadiah.<\/p>","content_en":"<h3>MAAZIAH<\/h3>\n<li>1. Levite who served in the temple during David’s reign (1 Chr 24:18).<\/li>\n<li>2. Levite who set his seal on Ezra’s covenant (Neh 10:8); sometimes identified with Maadiah, a postexilic priest (Neh 12:5).<\/li>\n<p><em>See also<\/em> Maadiah.<\/p>","summary_ro":"MAAZIAH 1. Levite who served in the temple during David’s reign (1 Chr 24:18). 2. Levite who set his seal on Ezra’s covenant (Neh 10:8); sometimes identified with Maadiah, a postexilic priest (Neh 12:5). See also Maadiah.","summary_en":"MAAZIAH 1. Levite who served in the temple during David’s reign (1 Chr 24:18). 2. Levite who set his seal on Ezra’s covenant (Neh 10:8); sometimes identified with Maadiah, a postexilic priest (Neh 12:5). See also Maadiah.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25523,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miamin*","title_en":"Miamin*","content_ro":"<h3>MIAMIN*<\/h3>\n<li>1. KJV rendering of Mijamin, Parosh’s son, in Ezra 10:25. <em>See<\/em> Mijamin #2.<\/li>\n<li>2. KJV rendering of Mijamin, a postexilic priest, in Nehemiah 12:5. <em>See<\/em> Mijamin #4.<\/li>","content_en":"<h3>MIAMIN*<\/h3>\n<li>1. KJV rendering of Mijamin, Parosh’s son, in Ezra 10:25. <em>See<\/em> Mijamin #2.<\/li>\n<li>2. KJV rendering of Mijamin, a postexilic priest, in Nehemiah 12:5. <em>See<\/em> Mijamin #4.<\/li>","summary_ro":"MIAMIN* 1. KJV rendering of Mijamin, Parosh’s son, in Ezra 10:25. See Mijamin #2. 2. KJV rendering of Mijamin, a postexilic priest, in Nehemiah 12:5. See Mijamin #4.","summary_en":"MIAMIN* 1. KJV rendering of Mijamin, Parosh’s son, in Ezra 10:25. See Mijamin #2. 2. KJV rendering of Mijamin, a postexilic priest, in Nehemiah 12:5. See Mijamin #4.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25714,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mijamin","title_en":"Mijamin","content_ro":"<h3>MIJAMIN<\/h3>\n<li>1. Priest who ministered during the time of David (1 Chr 24:9).<\/li>\n<li>2. Parosh’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:25).<\/li>\n<li>3. One of the priests who signed Ezra’s covenant during the postexilic period (Neh 10:7).<\/li>\n<li>4. Priest who returned to Jerusalem with Zerubbabel after the exile (Neh 12:5, <span>nlt<\/span> “Miniamin”).<\/li>","content_en":"<h3>MIJAMIN<\/h3>\n<li>1. Priest who ministered during the time of David (1 Chr 24:9).<\/li>\n<li>2. Parosh’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:25).<\/li>\n<li>3. One of the priests who signed Ezra’s covenant during the postexilic period (Neh 10:7).<\/li>\n<li>4. Priest who returned to Jerusalem with Zerubbabel after the exile (Neh 12:5, <span>nlt<\/span> “Miniamin”).<\/li>","summary_ro":"MIJAMIN 1. Priest who ministered during the time of David (1 Chr 24:9). 2. Parosh’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:25). 3. One of the priests who signed Ezra’s covenant during the postexilic period (Neh 10:7). 4. Priest who returned to Jerusalem with Zerubbabel after the exile (Neh 12:5, nlt “Miniamin”).","summary_en":"MIJAMIN 1. Priest who ministered during the time of David (1 Chr 24:9). 2. Parosh’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:25). 3. One of the priests who signed Ezra’s covenant during the postexilic period (Neh 10:7). 4. Priest who returned to Jerusalem with Zerubbabel after the exile (Neh 12:5, nlt “Miniamin”).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25936,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miniamin","title_en":"Miniamin","content_ro":"<h3>MINIAMIN<\/h3>\n<li>1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15).<\/li>\n<li>2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5).<\/li>\n<li>3. Participant in the dedication of the Jerusalem wall (Neh 12:41).<\/li>","content_en":"<h3>MINIAMIN<\/h3>\n<li>1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15).<\/li>\n<li>2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5).<\/li>\n<li>3. Participant in the dedication of the Jerusalem wall (Neh 12:41).<\/li>","summary_ro":"MINIAMIN 1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15). 2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5). 3. Participant in the dedication of the Jerusalem wall (Neh 12:41).","summary_en":"MINIAMIN 1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15). 2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5). 3. Participant in the dedication of the Jerusalem wall (Neh 12:41).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26176,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moadiah","title_en":"Moadiah","content_ro":"<h3>MOADIAH<\/h3>\n<p>Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. <em>See<\/em> Maadiah.<\/p>","content_en":"<h3>MOADIAH<\/h3>\n<p>Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. <em>See<\/em> Maadiah.<\/p>","summary_ro":"MOADIAH Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. See Maadiah.","summary_en":"MOADIAH Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. See Maadiah.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":18630,"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":20418,"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":34904,"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}],"7":[{"id":1383,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amok","title_en":"Amok","content_ro":"<h3>AMOK<\/h3>\n<p>Priest who returned to Jerusalem with Zerubbabel after the exile. Amok was the ancestor of Eber, a priest under Joiakim (Neh 12:7, 20).<\/p>","content_en":"<h3>AMOK<\/h3>\n<p>Priest who returned to Jerusalem with Zerubbabel after the exile. Amok was the ancestor of Eber, a priest under Joiakim (Neh 12:7, 20).<\/p>","summary_ro":"AMOK Priest who returned to Jerusalem with Zerubbabel after the exile. Amok was the ancestor of Eber, a priest under Joiakim (Neh 12:7, 20).","summary_en":"AMOK Priest who returned to Jerusalem with Zerubbabel after the exile. Amok was the ancestor of Eber, a priest under Joiakim (Neh 12:7, 20).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16429,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hilkiah","title_en":"Hilkiah","content_ro":"<h3>HILKIAH<\/h3>\n<li>1. Father of Eliakim, an overseer in King Hezekiah’s household (2 Kgs 18:18, 26; Is 22:20; 36:3, 22).<\/li>\n<li>2. High priest and Shallum’s son in the reign of King Josiah who, during the repair of the temple, found the Book of the Law (2 Kgs 22:3-14; 1 Chr 6:13; 9:11; 2 Chr 34:14-22). According to Ezra 7:1 (cf. 1 Esd 8:1), he was also an ancestor of Ezra. He is an important figure in the events surrounding Josiah’s religious reform, not only because he found the Book of the Law, but also because he led the king’s messengers to consult Huldah the prophetess regarding God’s Word (2 Kgs 22:14) and later presided over the purification of the temple (23:4).<\/li>\n<li>3. Merarite Levite, the son of Amzi and Amaziah’s father (1 Chr 6:45).<\/li>\n<li>4. Merarite Levite and Hosah’s son, who was appointed as a gatekeeper in the temple by David (1 Chr 26:11).<\/li>\n<li>5. Companion of Ezra at the public reading of the law (Neh 8:4). Scholars disagree as to whether he was a layman or a priest.<\/li>\n<li>6. Priest among the returned exiles (Neh 12:7).<\/li>\n<li>7. Anathoth priest who was the father of Jeremiah (Jer 1:1).<\/li>\n<li>8. Father of Gemariah whom King Zedekiah sent to Babylon with a letter of assurance from Jeremiah (Jer 29:3).<\/li>","content_en":"<h3>HILKIAH<\/h3>\n<li>1. Father of Eliakim, an overseer in King Hezekiah’s household (2 Kgs 18:18, 26; Is 22:20; 36:3, 22).<\/li>\n<li>2. High priest and Shallum’s son in the reign of King Josiah who, during the repair of the temple, found the Book of the Law (2 Kgs 22:3-14; 1 Chr 6:13; 9:11; 2 Chr 34:14-22). According to Ezra 7:1 (cf. 1 Esd 8:1), he was also an ancestor of Ezra. He is an important figure in the events surrounding Josiah’s religious reform, not only because he found the Book of the Law, but also because he led the king’s messengers to consult Huldah the prophetess regarding God’s Word (2 Kgs 22:14) and later presided over the purification of the temple (23:4).<\/li>\n<li>3. Merarite Levite, the son of Amzi and Amaziah’s father (1 Chr 6:45).<\/li>\n<li>4. Merarite Levite and Hosah’s son, who was appointed as a gatekeeper in the temple by David (1 Chr 26:11).<\/li>\n<li>5. Companion of Ezra at the public reading of the law (Neh 8:4). Scholars disagree as to whether he was a layman or a priest.<\/li>\n<li>6. Priest among the returned exiles (Neh 12:7).<\/li>\n<li>7. Anathoth priest who was the father of Jeremiah (Jer 1:1).<\/li>\n<li>8. Father of Gemariah whom King Zedekiah sent to Babylon with a letter of assurance from Jeremiah (Jer 29:3).<\/li>","summary_ro":"HILKIAH 1. Father of Eliakim, an overseer in King Hezekiah’s household (2 Kgs 18:18, 26; Is 22:20; 36:3, 22). 2. High priest and Shallum’s son in the reign of King Josiah who, during the repair of the temple, found the Book of the Law (2 Kgs 22:3-14; 1 Chr 6:13; 9:11; 2 Chr 34:14-22). According to Ezra 7:1 (cf. 1 Esd 8:1), he was also an ancestor of Ezra. He is an important figure in the events surrounding Josiah’s religious reform, not only because he found the Book of the Law, but also beca...","summary_en":"HILKIAH 1. Father of Eliakim, an overseer in King Hezekiah’s household (2 Kgs 18:18, 26; Is 22:20; 36:3, 22). 2. High priest and Shallum’s son in the reign of King Josiah who, during the repair of the temple, found the Book of the Law (2 Kgs 22:3-14; 1 Chr 6:13; 9:11; 2 Chr 34:14-22). According to Ezra 7:1 (cf. 1 Esd 8:1), he was also an ancestor of Ezra. He is an important figure in the events surrounding Josiah’s religious reform, not only because he found the Book of the Law, but also beca...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33556,"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},{"id":33559,"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},{"id":48247,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:7","title_en":"Study Note: Neemia 12:7","content_ro":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","content_en":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","summary_ro":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","summary_en":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75873,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:7","title_en":"Study Note: Neemia 12:7","content_ro":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","content_en":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","summary_ro":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","summary_en":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103499,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:7","title_en":"Study Note: Neemia 12:7","content_ro":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","content_en":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","summary_ro":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","summary_en":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131125,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:7","title_en":"Study Note: Neemia 12:7","content_ro":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","content_en":"<p><strong>12:7<\/strong> <em>leaders of the priests:<\/em> Cp. Ezra 2:36-39. • <em>Jeshua<\/em> was the high priest in Jerusalem when the people returned from captivity shortly after 538 <span>BC<\/span> (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 <span>BC<\/span> when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).<\/p>","summary_ro":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","summary_en":"12:7 leaders of the priests: Cp. Ezra 2:36-39. • Jeshua was the high priest in Jerusalem when the people returned from captivity shortly after 538 BC (Ezra 2:2; 3:2, 8; 4:3). He was still serving in 520 BC when Haggai and Zechariah encouraged the people to finish building the Temple (Ezra 5:1; Hag 1:1; Zech 3:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":4965,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Binnui","title_en":"Binnui","content_ro":"<h3>BINNUI<\/h3>\n<li>1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below.<\/li>\n<li>2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>3. According to the Apocrypha and the <span>kjv<\/span>, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long and because verse 38 in Hebrew can easily be construed “of the sons of Binnui,” most modern translations make Binnui an ancestor of a new group rather than a descendant of Bani.<\/li>\n<li>4. Henadad’s son who repaired part of Jerusalem’s wall after the exile (Neh 3:24). He was among the Levites who signed Ezra’s covenant of faithfulness to God (Neh 10:9).<\/li>\n<li>5. Alternate spelling for Bani in Nehemiah 7:15. <em>See<\/em> Bani #4.<\/li>\n<li>6. Levite who returned to Judah with Zerubbabel after the exile. He was one of several in charge of songs of thanksgiving (Neh 12:8).<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Bani and Bavvai) has caused much confusion in the genealogical lists. The above is one of several possible arrangements.<\/p>","content_en":"<h3>BINNUI<\/h3>\n<li>1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below.<\/li>\n<li>2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>3. According to the Apocrypha and the <span>kjv<\/span>, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long and because verse 38 in Hebrew can easily be construed “of the sons of Binnui,” most modern translations make Binnui an ancestor of a new group rather than a descendant of Bani.<\/li>\n<li>4. Henadad’s son who repaired part of Jerusalem’s wall after the exile (Neh 3:24). He was among the Levites who signed Ezra’s covenant of faithfulness to God (Neh 10:9).<\/li>\n<li>5. Alternate spelling for Bani in Nehemiah 7:15. <em>See<\/em> Bani #4.<\/li>\n<li>6. Levite who returned to Judah with Zerubbabel after the exile. He was one of several in charge of songs of thanksgiving (Neh 12:8).<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Bani and Bavvai) has caused much confusion in the genealogical lists. The above is one of several possible arrangements.<\/p>","summary_ro":"BINNUI 1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below. 2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). 3. According to the Apocrypha and the kjv, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long a...","summary_en":"BINNUI 1. Noadiah’s father. Noadiah was a Levite in charge of weighing temple valuables after the exile (Ezr 8:33). Possibly the same as #4 below. 2. Pahath-moab’s son or descendant. He obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). 3. According to the Apocrypha and the kjv, one of Bani’s sons (descendants) who also obeyed Ezra’s exhortation to divorce his pagan wife (Ezr 10:38; 1 Esd 9:34). Because the list of Bani’s descendants is proportionally very long a...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19349,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshua (Person)","title_en":"Jeshua (Person)","content_ro":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in 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>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","content_en":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in 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>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","summary_ro":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in 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). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","summary_en":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in 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). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21013,"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":21491,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kadmiel","title_en":"Kadmiel","content_ro":"<h3>KADMIEL<\/h3>\n<p>Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).<\/p>","content_en":"<h3>KADMIEL<\/h3>\n<p>Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).<\/p>","summary_ro":"KADMIEL Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).","summary_en":"KADMIEL Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24645,"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":35012,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sherebiah","title_en":"Sherebiah","content_ro":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","content_en":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","summary_ro":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","summary_en":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:8","title_en":"Study Note: Neemia 12:8","content_ro":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","content_en":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","summary_ro":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","summary_en":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:8","title_en":"Study Note: Neemia 12:8","content_ro":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","content_en":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","summary_ro":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","summary_en":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103500,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:8","title_en":"Study Note: Neemia 12:8","content_ro":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","content_en":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","summary_ro":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","summary_en":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131126,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:8","title_en":"Study Note: Neemia 12:8","content_ro":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","content_en":"<p><strong>12:8-9<\/strong> <em>Their associates . . . stood opposite:<\/em> To provide antiphonal singing (12:24; Ezra 3:1-11).<\/p>","summary_ro":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","summary_en":"12:8-9 Their associates . . . stood opposite: To provide antiphonal singing (12:24; Ezra 3:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":3495,"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":37841,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Unni","title_en":"Unni","content_ro":"<h3>UNNI<\/h3>\n<li>1. One of the musicians appointed by the chief of the Levites to sing and play the harp as part of the temple service during David’s reign (1 Chr 15:18-20).<\/li>\n<li>2. KJV spelling of Unno in Nehemiah 12:9. <em>See<\/em> Unno.<\/li>","content_en":"<h3>UNNI<\/h3>\n<li>1. One of the musicians appointed by the chief of the Levites to sing and play the harp as part of the temple service during David’s reign (1 Chr 15:18-20).<\/li>\n<li>2. KJV spelling of Unno in Nehemiah 12:9. <em>See<\/em> Unno.<\/li>","summary_ro":"UNNI 1. One of the musicians appointed by the chief of the Levites to sing and play the harp as part of the temple service during David’s reign (1 Chr 15:18-20). 2. KJV spelling of Unno in Nehemiah 12:9. See Unno.","summary_en":"UNNI 1. One of the musicians appointed by the chief of the Levites to sing and play the harp as part of the temple service during David’s reign (1 Chr 15:18-20). 2. KJV spelling of Unno in Nehemiah 12:9. See Unno.","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37842,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Unno*","title_en":"Unno*","content_ro":"<h3>UNNO*<\/h3>\n<p>One of the Levites who participated in the temple service during the postexilic era (Neh 12:9).<\/p>","content_en":"<h3>UNNO*<\/h3>\n<p>One of the Levites who participated in the temple service during the postexilic era (Neh 12:9).<\/p>","summary_ro":"UNNO* One of the Levites who participated in the temple service during the postexilic era (Neh 12:9).","summary_en":"UNNO* One of the Levites who participated in the temple service during the postexilic era (Neh 12:9).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":10525,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliashib","title_en":"Eliashib","content_ro":"<h3>ELIASHIB<\/h3>\n<li>1. Elioenai’s son and a descendant of Zerubbabel in the royal lineage of David (1 Chr 3:24).<\/li>\n<li>2. Aaron’s descendant chosen by David to head the 11th of the 24 courses of priests taking turns in the sanctuary services (1 Chr 24:12).<\/li>\n<li>3. High priest in the second succession from Jeshua (Neh 12:10). Eliashib assigned a chamber of the temple to Tobiah the Ammonite, a relative by marriage. When Nehemiah returned from exile, he had Tobiah removed from his temple lodging (Ezr 10:6; Neh 3:1, 20; 13:4, 7-8, 28).<\/li>\n<li>4. Levite and temple singer. He pledged to put away his foreign wife at Ezra’s command (Ezr 10:24).<\/li>\n<li>5, 6. Two men, a son of Zattu and a son of Bani, similarly persuaded by Ezra to put away their foreign wives (Ezr 10:27, 36).<\/li>","content_en":"<h3>ELIASHIB<\/h3>\n<li>1. Elioenai’s son and a descendant of Zerubbabel in the royal lineage of David (1 Chr 3:24).<\/li>\n<li>2. Aaron’s descendant chosen by David to head the 11th of the 24 courses of priests taking turns in the sanctuary services (1 Chr 24:12).<\/li>\n<li>3. High priest in the second succession from Jeshua (Neh 12:10). Eliashib assigned a chamber of the temple to Tobiah the Ammonite, a relative by marriage. When Nehemiah returned from exile, he had Tobiah removed from his temple lodging (Ezr 10:6; Neh 3:1, 20; 13:4, 7-8, 28).<\/li>\n<li>4. Levite and temple singer. He pledged to put away his foreign wife at Ezra’s command (Ezr 10:24).<\/li>\n<li>5, 6. Two men, a son of Zattu and a son of Bani, similarly persuaded by Ezra to put away their foreign wives (Ezr 10:27, 36).<\/li>","summary_ro":"ELIASHIB 1. Elioenai’s son and a descendant of Zerubbabel in the royal lineage of David (1 Chr 3:24). 2. Aaron’s descendant chosen by David to head the 11th of the 24 courses of priests taking turns in the sanctuary services (1 Chr 24:12). 3. High priest in the second succession from Jeshua (Neh 12:10). Eliashib assigned a chamber of the temple to Tobiah the Ammonite, a relative by marriage. When Nehemiah returned from exile, he had Tobiah removed from his temple lodging (Ezr 10:6; Neh 3:1, 2...","summary_en":"ELIASHIB 1. Elioenai’s son and a descendant of Zerubbabel in the royal lineage of David (1 Chr 3:24). 2. Aaron’s descendant chosen by David to head the 11th of the 24 courses of priests taking turns in the sanctuary services (1 Chr 24:12). 3. High priest in the second succession from Jeshua (Neh 12:10). Eliashib assigned a chamber of the temple to Tobiah the Ammonite, a relative by marriage. When Nehemiah returned from exile, he had Tobiah removed from his temple lodging (Ezr 10:6; Neh 3:1, 2...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13456,"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":20410,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joiada","title_en":"Joiada","content_ro":"<h3>JOIADA<\/h3>\n<li>1. Paseah’s son who, with Meshullam, repaired the Old Gate in the Jerusalem wall during the days of Nehemiah (Neh 3:6).<\/li>\n<li>2. Levite and high priest in Jerusalem during the postexilic era, the great-grandson of Jeshua, son of Eliashib, and father of Jonathan (“Johanan” or “Jehohanan,” Neh 12:10-11, 22). He is alternately called Jehoiada in Nehemiah 13:28, where we read that one of his sons was expelled from the priesthood for marrying a daughter of Sanballat, governor of Samaria.<\/li>","content_en":"<h3>JOIADA<\/h3>\n<li>1. Paseah’s son who, with Meshullam, repaired the Old Gate in the Jerusalem wall during the days of Nehemiah (Neh 3:6).<\/li>\n<li>2. Levite and high priest in Jerusalem during the postexilic era, the great-grandson of Jeshua, son of Eliashib, and father of Jonathan (“Johanan” or “Jehohanan,” Neh 12:10-11, 22). He is alternately called Jehoiada in Nehemiah 13:28, where we read that one of his sons was expelled from the priesthood for marrying a daughter of Sanballat, governor of Samaria.<\/li>","summary_ro":"JOIADA 1. Paseah’s son who, with Meshullam, repaired the Old Gate in the Jerusalem wall during the days of Nehemiah (Neh 3:6). 2. Levite and high priest in Jerusalem during the postexilic era, the great-grandson of Jeshua, son of Eliashib, and father of Jonathan (“Johanan” or “Jehohanan,” Neh 12:10-11, 22). He is alternately called Jehoiada in Nehemiah 13:28, where we read that one of his sons was expelled from the priesthood for marrying a daughter of Sanballat, governor of Samaria.","summary_en":"JOIADA 1. Paseah’s son who, with Meshullam, repaired the Old Gate in the Jerusalem wall during the days of Nehemiah (Neh 3:6). 2. Levite and high priest in Jerusalem during the postexilic era, the great-grandson of Jeshua, son of Eliashib, and father of Jonathan (“Johanan” or “Jehohanan,” Neh 12:10-11, 22). He is alternately called Jehoiada in Nehemiah 13:28, where we read that one of his sons was expelled from the priesthood for marrying a daughter of Sanballat, governor of Samaria.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20412,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joiakim","title_en":"Joiakim","content_ro":"<h3>JOIAKIM<\/h3>\n<p>Levite high priest in a family of high priests. Jeshua’s son and the father of Eliashib the high priest, a contemporary of Nehemiah (Neh 12:10-12, 26).<\/p>","content_en":"<h3>JOIAKIM<\/h3>\n<p>Levite high priest in a family of high priests. Jeshua’s son and the father of Eliashib the high priest, a contemporary of Nehemiah (Neh 12:10-12, 26).<\/p>","summary_ro":"JOIAKIM Levite high priest in a family of high priests. Jeshua’s son and the father of Eliashib the high priest, a contemporary of Nehemiah (Neh 12:10-12, 26).","summary_en":"JOIAKIM Levite high priest in a family of high priests. Jeshua’s son and the father of Eliashib the high priest, a contemporary of Nehemiah (Neh 12:10-12, 26).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:10","title_en":"Study Note: Neemia 12:10","content_ro":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","content_en":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","summary_ro":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","summary_en":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:10","title_en":"Study Note: Neemia 12:10","content_ro":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","content_en":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","summary_ro":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","summary_en":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103501,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:10","title_en":"Study Note: Neemia 12:10","content_ro":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","content_en":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","summary_ro":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","summary_en":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:10","title_en":"Study Note: Neemia 12:10","content_ro":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","content_en":"<p><strong>12:10-11<\/strong> <em>Joiakim<\/em> probably served in the early years of Ezra’s service. • <em>Eliashib<\/em> and <em>Joiada<\/em> served during Nehemiah’s time (3:1; 13:4, 28). • <em>Johanan:<\/em> An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 <span>BC<\/span>) and Josephus (<em>Antiquities<\/em> 11.5.4, <span>AD<\/span> 93) both mention Johanan serving after Nehemiah’s time.<\/p>","summary_ro":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","summary_en":"12:10-11 Joiakim probably served in the early years of Ezra’s service. • Eliashib and Joiada served during Nehemiah’s time (3:1; 13:4, 28). • Johanan: An Aramaic papyrus document from a Jewish colony that settled in Elephantine, Egypt (about 410 BC) and Josephus (Antiquities 11.5.4, AD 93) both mention Johanan serving after Nehemiah’s time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":18295,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jaddua","title_en":"Jaddua","content_ro":"<h3>JADDUA<\/h3>\n<li>1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21).<\/li>\n<li>2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).<\/li>","content_en":"<h3>JADDUA<\/h3>\n<li>1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21).<\/li>\n<li>2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).<\/li>","summary_ro":"JADDUA 1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21). 2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).","summary_en":"JADDUA 1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21). 2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18713,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehohanan","title_en":"Jehohanan","content_ro":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","summary_en":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20111,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","summary_ro":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","summary_en":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20485,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":13457,"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":15223,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hananiah","title_en":"Hananiah","content_ro":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 <span>BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 <span>BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 <span>BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\n<p><em>See also<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 <span>BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 <span>BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 <span>BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\n<p><em>See also<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","summary_en":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18989,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19344,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshua (Person)","title_en":"Jeshua (Person)","content_ro":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in 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>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","content_en":"<h3>JESHUA (P<span>erson<\/span>)<\/h3>\n<li>1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39).<\/li>\n<li>2. One of the Levites assisting Kore in 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>3. Son of Jozadak (alternately “Jehozadak”) the high priest. Jozadak was deported by Nebuchadnezzar to Babylon (1 Chr 6:14-15). Jeshua, Jozadak’s successor as high priest, returned with Zerubbabel to Jerusalem after the exile (Ezr 2:2; Neh 7:7; 12:1). Upon arrival, he led his fellow priests in making the altar of God (Ezr 3:2; 5:2) and eventually headed up a construction program to rebuild the temple (3:8). Confirmed as God’s leader by Haggai and Zechariah (Hg 1:1-14; 2:2, 4; Zec 3:1-9; 6:11), Jeshua (alternately “Joshua” in these passages) resolutely resisted attempts by adversaries to infiltrate his people and hinder the work on the temple (Ezr 4:3). Joiakim was Jeshua’s son and successor as high priest, serving in the days of Nehemiah and Ezra (Neh 12:12, 26).<\/li>\n<li>4. Descendant of Pahath-moab and the forefather of a family of Jews who returned with Zerubbabel to Judah following the Babylonian captivity (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Father of a family of Levites who returned to Jerusalem with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). He and his sons were responsible for overseeing the workmen building the temple (Ezr 3:9; this Jeshua may be identical with #3 above).<\/li>\n<li>6. Levite and Jozabad’s father. Jozabad assisted Meremoth, Eleazar, and Noadiah with taking inventory of the temple’s precious metals and vessels during the days of Ezra (Ezr 8:33).<\/li>\n<li>7. Ezer’s father. Ezer was ruler of Mizpah, who repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:19).<\/li>\n<li>8. Azaniah’s son and a leader of the Levites in the days of Ezra and Nehemiah. Jeshua assisted Ezra with teaching the people the law (Neh 8:7) and later set his seal on Ezra’s covenant (10:9).<\/li>\n<li>9. Alternate spelling of Joshua, the son of Nun, in Nehemiah 8:17. <em>See<\/em> Joshua (Person) #1.<\/li>","summary_ro":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in 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). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","summary_en":"JESHUA (Person) 1. Levite and head of the ninth of 24 divisions of priests formed during David’s reign (1 Chr 24:11). He was perhaps the forefather of 973 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:36; Neh 7:39). 2. One of the Levites assisting Kore in 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). 3. Son of Jozadak (alternately “Jehozadak”) the high priest. Joz...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25131,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meraiah","title_en":"Meraiah","content_ro":"<h3>MERAIAH<\/h3>\n<p>Head of Seraiah’s priestly family during the priesthood of Joiakim in postexilic Jerusalem (Neh 12:12).<\/p>","content_en":"<h3>MERAIAH<\/h3>\n<p>Head of Seraiah’s priestly family during the priesthood of Joiakim in postexilic Jerusalem (Neh 12:12).<\/p>","summary_ro":"MERAIAH Head of Seraiah’s priestly family during the priesthood of Joiakim in postexilic Jerusalem (Neh 12:12).","summary_en":"MERAIAH Head of Seraiah’s priestly family during the priesthood of Joiakim in postexilic Jerusalem (Neh 12:12).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27221,"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":48250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:12","title_en":"Study Note: Neemia 12:12","content_ro":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","content_en":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","summary_ro":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","summary_en":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:12","title_en":"Study Note: Neemia 12:12","content_ro":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","content_en":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","summary_ro":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","summary_en":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103502,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:12","title_en":"Study Note: Neemia 12:12","content_ro":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","content_en":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","summary_ro":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","summary_en":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:12","title_en":"Study Note: Neemia 12:12","content_ro":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","content_en":"<p><strong>12:12-21<\/strong> This list was probably compiled <em>when Joiakim was high priest<\/em> (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.<\/p>","summary_ro":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","summary_en":"12:12-21 This list was probably compiled when Joiakim was high priest (12:12) to verify the legitimacy of the priests and Levites who were in office. Except for the omission of Hattush (see 12:2), this list contains the same names as 12:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":18716,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehohanan","title_en":"Jehohanan","content_ro":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","summary_en":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25331,"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":27224,"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}],"14":[{"id":15486,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hattush","title_en":"Hattush","content_ro":"<h3>HATTUSH<\/h3>\n<li>1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3).<\/li>\n<li>2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.<\/li>","content_en":"<h3>HATTUSH<\/h3>\n<li>1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3).<\/li>\n<li>2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.<\/li>","summary_ro":"HATTUSH 1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3). 2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10). 3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.","summary_en":"HATTUSH 1. Shemaiah’s son and a descendant of David (1 Chr 3:22). Hattush returned from the Babylonian exile with Ezra (Ezr 8:3). 2. Son of Hashabneiah, who helped Nehemiah rebuild the walls of Jerusalem (Neh 3:10). 3. Priest who returned from Babylon with Zerubbabel (Neh 12:2). One of his descendants signed Ezra’s covenant of faithfulness to God (Neh 10:4). His name is omitted from Nehemiah 12:14 through scribal error.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20488,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20569,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","content_en":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","summary_ro":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","summary_en":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Malluchi*","title_en":"Malluchi*","content_ro":"<h3>MALLUCHI*<\/h3>\n<p>Father of a house headed by Jonathan during the days of the high priest Joiakim in the postexilic period (Neh 12:14, <span>nlt<\/span> mg). Possibly the same person as Malluch #6.<\/p>","content_en":"<h3>MALLUCHI*<\/h3>\n<p>Father of a house headed by Jonathan during the days of the high priest Joiakim in the postexilic period (Neh 12:14, <span>nlt<\/span> mg). Possibly the same person as Malluch #6.<\/p>","summary_ro":"MALLUCHI* Father of a house headed by Jonathan during the days of the high priest Joiakim in the postexilic period (Neh 12:14, nlt mg). Possibly the same person as Malluch #6.","summary_en":"MALLUCHI* Father of a house headed by Jonathan during the days of the high priest Joiakim in the postexilic period (Neh 12:14, nlt mg). Possibly the same person as Malluch #6.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25045,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Melicu*","title_en":"Melicu*","content_ro":"<h3>MELICU*<\/h3>\n<p>KJV form of Malluchi the priest in Nehemiah 12:14. <em>See<\/em> Malluchi.<\/p>","content_en":"<h3>MELICU*<\/h3>\n<p>KJV form of Malluchi the priest in Nehemiah 12:14. <em>See<\/em> Malluchi.<\/p>","summary_ro":"MELICU* KJV form of Malluchi the priest in Nehemiah 12:14. See Malluchi.","summary_en":"MELICU* KJV form of Malluchi the priest in Nehemiah 12:14. See Malluchi.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34728,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shebaniah","title_en":"Shebaniah","content_ro":"<h3>SHEBANIAH<\/h3>\n<li>1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li>2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5).<\/li>\n<li>3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. <em>See<\/em> Shecaniah, Shechaniah #9.<\/li>\n<li>4. Another Levite who set his seal on the covenant of Ezra (Neh 10:12).<\/li>","content_en":"<h3>SHEBANIAH<\/h3>\n<li>1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li>2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5).<\/li>\n<li>3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. <em>See<\/em> Shecaniah, Shechaniah #9.<\/li>\n<li>4. Another Levite who set his seal on the covenant of Ezra (Neh 10:12).<\/li>","summary_ro":"SHEBANIAH 1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24). 2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5). 3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. See Shecaniah, Shechaniah #9. 4. Another Levite who set his seal on the covenant of Ezra (Ne...","summary_en":"SHEBANIAH 1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24). 2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5). 3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. See Shecaniah, Shechaniah #9. 4. Another Levite who set his seal on the covenant of Ezra (Ne...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34752,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shecaniah, Shechaniah*","title_en":"Shecaniah, Shechaniah*","content_ro":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","content_en":"<h3>SHECANIAH, SHECHANIAH*<\/h3>\n<li>1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22).<\/li>\n<li>2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11).<\/li>\n<li>3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 <span>BC<\/span>). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15).<\/li>\n<li>4. Father of Hattush, who returned with Ezra to Judah following the Babylonian captivity during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:3).<\/li>\n<li>5. Son of Jahaziel who returned with Ezra to Judah during the reign of King Artaxerxes I of Persia (Ezr 8:5).<\/li>\n<li>6. Son of Jehiel in the house of Elam, who urged Ezra to command the sons of Israel to divorce the foreign women they had married (Ezr 10:2).<\/li>\n<li>7. Father of Shemaiah. Shemaiah, the keeper of the East Gate, helped Nehemiah rebuild a section of the Jerusalem wall (Neh 3:29).<\/li>\n<li>8. Father-in-law of Tobiah the Ammonite and the son of Arah (Neh 6:18).<\/li>\n<li>9. Head of a priestly family who returned to Judah with Zerubbabel following the exile (Neh 12:3). Shecaniah is perhaps identical with Shebaniah in verse 14. <em>See<\/em> Shebaniah #3.<\/li>","summary_ro":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","summary_en":"SHECANIAH, SHECHANIAH* 1. Descendant of David through the line of Zerubbabel living in postexilic Palestine (1 Chr 3:21-22). 2. Levite and the head of the 10th of 24 divisions of priests formed during the reign of David (1 Chr 24:11). 3. One of six priests serving under Kore during the reign of King Hezekiah of Judah (715–686 BC). Shecaniah assisted with the distribution of the temple offerings among his fellow priests living in the priestly cities (2 Chr 31:15). 4. Father of Hattush, who ret...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":604,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adna","title_en":"Adna","content_ro":"<h3>ADNA<\/h3>\n<li>1. Descendant of Pahath-moab who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>2. Priest under the high priest Joiakim who returned to Jerusalem with Zerubbabel after the exile (Neh 12:15).<\/li>","content_en":"<h3>ADNA<\/h3>\n<li>1. Descendant of Pahath-moab who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>2. Priest under the high priest Joiakim who returned to Jerusalem with Zerubbabel after the exile (Neh 12:15).<\/li>","summary_ro":"ADNA 1. Descendant of Pahath-moab who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). 2. Priest under the high priest Joiakim who returned to Jerusalem with Zerubbabel after the exile (Neh 12:15).","summary_en":"ADNA 1. Descendant of Pahath-moab who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). 2. Priest under the high priest Joiakim who returned to Jerusalem with Zerubbabel after the exile (Neh 12:15).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15378,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Harim","title_en":"Harim","content_ro":"<h3>HARIM<\/h3>\n<li>1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8).<\/li>\n<li>2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27).<\/li>\n<li>3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 above. Members of this family were guilty of marrying foreign women.<\/li>\n<li>4. Ancestor of Malkijah. Malkijah repaired a section of the Jerusalem wall during Nehemiah’s time (Neh 3:11). This Harim could be the same as #2 above.<\/li>\n<li>5. Priest who returned from the exile with Zerubbabel (Neh 12:3; Hebrew “Rehum,” see <span>nlt<\/span> mg). His son (or grandson) Adna is listed as a leading priest during the high priesthood of Joiakim (12:15). Later, under Ezra, a representative of the family (probably related to #3 above) signed the covenant of faithfulness to God (10:5).<\/li>","content_en":"<h3>HARIM<\/h3>\n<li>1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8).<\/li>\n<li>2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27).<\/li>\n<li>3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 above. Members of this family were guilty of marrying foreign women.<\/li>\n<li>4. Ancestor of Malkijah. Malkijah repaired a section of the Jerusalem wall during Nehemiah’s time (Neh 3:11). This Harim could be the same as #2 above.<\/li>\n<li>5. Priest who returned from the exile with Zerubbabel (Neh 12:3; Hebrew “Rehum,” see <span>nlt<\/span> mg). His son (or grandson) Adna is listed as a leading priest during the high priesthood of Joiakim (12:15). Later, under Ezra, a representative of the family (probably related to #3 above) signed the covenant of faithfulness to God (10:5).<\/li>","summary_ro":"HARIM 1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8). 2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27). 3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 ...","summary_en":"HARIM 1. Priest whom King David appointed to official duties in the temple (1 Chr 24:8). 2. Ancestor of a Jewish family who returned from the Babylonian exile with Zerubbabel (Ezr 2:32; Neh 10:5). Members of this family were guilty of marrying foreign women (Ezr 10:31), but they divorced their wives and a representative of the clan signed Ezra’s covenant (Neh 10:27). 3. Ancestor of a family of priests who returned from the exile with Zerubbabel (Ezr 2:39; Neh 7:42). Some identify him with #1 ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16104,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Helkai","title_en":"Helkai","content_ro":"<h3>HELKAI<\/h3>\n<p>Head of Meraioth’s priestly house in the time of Joiakim the high priest (Neh 12:15).<\/p>","content_en":"<h3>HELKAI<\/h3>\n<p>Head of Meraioth’s priestly house in the time of Joiakim the high priest (Neh 12:15).<\/p>","summary_ro":"HELKAI Head of Meraioth’s priestly house in the time of Joiakim the high priest (Neh 12:15).","summary_en":"HELKAI Head of Meraioth’s priestly house in the time of Joiakim the high priest (Neh 12:15).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25136,"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":25254,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meremoth","title_en":"Meremoth","content_ro":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","content_en":"<h3>MEREMOTH<\/h3>\n<li>1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5).<\/li>\n<li>2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36).<\/li>\n<li>3. Priest who returned from Babylon with Zerubbabel (Neh 12:3) and established the house of priests called Meraioth in Nehemiah 12:15 (though some identify the two references as the same person).<\/li>","summary_ro":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","summary_en":"MEREMOTH 1. Priest, son of Uriah, grandson of Hakkoz (Ezr 8:33; Neh 3:4, 21). The family of Hakkoz was unable to prove its descent; therefore, they were excluded from the priesthood. Meremoth appears to be an exception. He weighed silver and gold (a priestly function [Ezr 8:24-30]), repaired part of the Jerusalem wall (Neh 3:4, 21), and sealed the covenant (10:5). 2. Priest and Bani’s son, who severed ties with his foreign wife and children at Ezra’s request (Ezr 10:36). 3. Priest who returne...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":13914,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ginnethon","title_en":"Ginnethon","content_ro":"<h3>GINNETHON<\/h3>\n<li>1. Priest who set his seal on Ezra’s covenant during the postexilic period (Neh 10:6).<\/li>\n<li>2. Priest and head of Meshullam’s household during the postexilic days of Joiakim the high priest (Neh 12:16).<\/li>","content_en":"<h3>GINNETHON<\/h3>\n<li>1. Priest who set his seal on Ezra’s covenant during the postexilic period (Neh 10:6).<\/li>\n<li>2. Priest and head of Meshullam’s household during the postexilic days of Joiakim the high priest (Neh 12:16).<\/li>","summary_ro":"GINNETHON 1. Priest who set his seal on Ezra’s covenant during the postexilic period (Neh 10:6). 2. Priest and head of Meshullam’s household during the postexilic days of Joiakim the high priest (Neh 12:16).","summary_en":"GINNETHON 1. Priest who set his seal on Ezra’s covenant during the postexilic period (Neh 10:6). 2. Priest and head of Meshullam’s household during the postexilic days of Joiakim the high priest (Neh 12:16).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17114,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Iddo","title_en":"Iddo","content_ro":"<h3>IDDO<\/h3>\n<li>1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14).<\/li>\n<li>2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. <em>See<\/em> Adaiah #2.<\/li>\n<li>3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Rehoboam’s acts in his genealogical records (12:15), and Abijah’s life as part of a commentary (13:22).<\/li>\n<li>5. Grandfather of Zechariah the prophet (Zec 1:1, 7). Iddo was a well-known priest who returned to Jerusalem from exile in 538 <span>BC<\/span>, and whose household was headed by Zechariah during Joiakim’s reign as high priest during the postexilic era (Neh 12:16). According to Ezra 5:1 and 6:14, Zechariah, and not Berechiah his father, was considered Iddo’s successor. <em>See<\/em> Zechariah (Person) #20.<\/li>\n<li>6. Leading Levite at Casiphia in Babylonia to whom Ezra sent a delegation of men requesting priests and temple servants to join Ezra’s caravan returning to Palestine for service in the Jerusalem temple (Ezr 8:17).<\/li>","content_en":"<h3>IDDO<\/h3>\n<li>1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14).<\/li>\n<li>2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. <em>See<\/em> Adaiah #2.<\/li>\n<li>3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Rehoboam’s acts in his genealogical records (12:15), and Abijah’s life as part of a commentary (13:22).<\/li>\n<li>5. Grandfather of Zechariah the prophet (Zec 1:1, 7). Iddo was a well-known priest who returned to Jerusalem from exile in 538 <span>BC<\/span>, and whose household was headed by Zechariah during Joiakim’s reign as high priest during the postexilic era (Neh 12:16). According to Ezra 5:1 and 6:14, Zechariah, and not Berechiah his father, was considered Iddo’s successor. <em>See<\/em> Zechariah (Person) #20.<\/li>\n<li>6. Leading Levite at Casiphia in Babylonia to whom Ezra sent a delegation of men requesting priests and temple servants to join Ezra’s caravan returning to Palestine for service in the Jerusalem temple (Ezr 8:17).<\/li>","summary_ro":"IDDO 1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14). 2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. See Adaiah #2. 3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21). 4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Reh...","summary_en":"IDDO 1. Father of Ahinadab, Solomon’s official at Mahanaim, who provisioned the royal household (1 Kgs 4:14). 2. Gershonite Levite, descendant of Joah and forefather of Zerah (1 Chr 6:21); perhaps alternately called Adaiah in verse 41. See Adaiah #2. 3. Zechariah’s son and the chief officer of Manasseh’s half-tribe in Gilead during David’s reign (1 Chr 27:21). 4. Prophet and seer who recorded the events of Solomon’s reign concerning Jeroboam, Nebat’s son in a book of visions (2 Chr 9:29), Reh...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25332,"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":39044,"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}],"17":[{"id":23751,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maadiah*","title_en":"Maadiah*","content_ro":"<h3>MAADIAH*<\/h3>\n<p>Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, <span>nlt<\/span> mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).<\/p>","content_en":"<h3>MAADIAH*<\/h3>\n<p>Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, <span>nlt<\/span> mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).<\/p>","summary_ro":"MAADIAH* Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, nlt mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).","summary_en":"MAADIAH* Head of a priestly family who returned to Jerusalem after the exile (Neh 12:5, nlt mg) and whose house was headed by Piltai in the next generation during the days of Joiakim the high priest. He is called Moadiah in v 17. He is perhaps identifiable with the priest Maaziah, who set his seal on Ezra’s covenant (10:8).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25935,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miniamin","title_en":"Miniamin","content_ro":"<h3>MINIAMIN<\/h3>\n<li>1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15).<\/li>\n<li>2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5).<\/li>\n<li>3. Participant in the dedication of the Jerusalem wall (Neh 12:41).<\/li>","content_en":"<h3>MINIAMIN<\/h3>\n<li>1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15).<\/li>\n<li>2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5).<\/li>\n<li>3. Participant in the dedication of the Jerusalem wall (Neh 12:41).<\/li>","summary_ro":"MINIAMIN 1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15). 2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5). 3. Participant in the dedication of the Jerusalem wall (Neh 12:41).","summary_en":"MINIAMIN 1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15). 2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5). 3. Participant in the dedication of the Jerusalem wall (Neh 12:41).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moadiah","title_en":"Moadiah","content_ro":"<h3>MOADIAH<\/h3>\n<p>Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. <em>See<\/em> Maadiah.<\/p>","content_en":"<h3>MOADIAH<\/h3>\n<p>Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. <em>See<\/em> Maadiah.<\/p>","summary_ro":"MOADIAH Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. See Maadiah.","summary_en":"MOADIAH Head of a family of postexilic priests, whose house was headed by Piltai during the days of Joiakim the high priest (Neh 12:17); alternately called Maadiah in verse 5. See Maadiah.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30439,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Piltai","title_en":"Piltai","content_ro":"<h3>PILTAI<\/h3>\n<p>Priest and head of Modiah’s house during the days of Joiakim the high priest in the postexilic period (Neh 12:17).<\/p>","content_en":"<h3>PILTAI<\/h3>\n<p>Priest and head of Modiah’s house during the days of Joiakim the high priest in the postexilic period (Neh 12:17).<\/p>","summary_ro":"PILTAI Priest and head of Modiah’s house during the days of Joiakim the high priest in the postexilic period (Neh 12:17).","summary_en":"PILTAI Priest and head of Modiah’s house during the days of Joiakim the high priest in the postexilic period (Neh 12:17).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39316,"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}],"18":[{"id":4926,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bilgah","title_en":"Bilgah","content_ro":"<h3>BILGAH<\/h3>\n<li>1. Head of the 15th of 24 divisions of priests whom King David assigned to official duties in the temple (1 Chr 24:14).<\/li>\n<li>2. Priest who returned to Jerusalem under Zerubbabel’s leadership after the exile (Neh 12:18). He is perhaps identifiable with Bilgai in Nehemiah 10:8. <em>See<\/em> Bilgai.<\/li>","content_en":"<h3>BILGAH<\/h3>\n<li>1. Head of the 15th of 24 divisions of priests whom King David assigned to official duties in the temple (1 Chr 24:14).<\/li>\n<li>2. Priest who returned to Jerusalem under Zerubbabel’s leadership after the exile (Neh 12:18). He is perhaps identifiable with Bilgai in Nehemiah 10:8. <em>See<\/em> Bilgai.<\/li>","summary_ro":"BILGAH 1. Head of the 15th of 24 divisions of priests whom King David assigned to official duties in the temple (1 Chr 24:14). 2. Priest who returned to Jerusalem under Zerubbabel’s leadership after the exile (Neh 12:18). He is perhaps identifiable with Bilgai in Nehemiah 10:8. See Bilgai.","summary_en":"BILGAH 1. Head of the 15th of 24 divisions of priests whom King David assigned to official duties in the temple (1 Chr 24:14). 2. Priest who returned to Jerusalem under Zerubbabel’s leadership after the exile (Neh 12:18). He is perhaps identifiable with Bilgai in Nehemiah 10:8. See Bilgai.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4929,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bilgai","title_en":"Bilgai","content_ro":"<h3>BILGAI<\/h3>\n<p>Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:8); possibly the same person as Bilgah in Nehemiah 12:18. <em>See<\/em> Bilgah #2.<\/p>","content_en":"<h3>BILGAI<\/h3>\n<p>Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:8); possibly the same person as Bilgah in Nehemiah 12:18. <em>See<\/em> Bilgah #2.<\/p>","summary_ro":"BILGAI Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:8); possibly the same person as Bilgah in Nehemiah 12:18. See Bilgah #2.","summary_en":"BILGAI Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:8); possibly the same person as Bilgah in Nehemiah 12:18. See Bilgah #2.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18772,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehonathan","title_en":"Jehonathan","content_ro":"<h3>JEHONATHAN<\/h3>\n<li>1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. <em>See<\/em> Jonathan #7.<\/li>\n<li>2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8).<\/li>\n<li>3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).<\/li>","content_en":"<h3>JEHONATHAN<\/h3>\n<li>1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. <em>See<\/em> Jonathan #7.<\/li>\n<li>2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8).<\/li>\n<li>3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).<\/li>","summary_ro":"JEHONATHAN 1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. See Jonathan #7. 2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8). 3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).","summary_en":"JEHONATHAN 1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. See Jonathan #7. 2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8). 3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34642,"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}],"19":[{"id":20419,"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":24660,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mattenai","title_en":"Mattenai","content_ro":"<h3>MATTENAI<\/h3>\n<li>1. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>\n<li>2. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:37).<\/li>\n<li>3. Head of Joiarib’s priestly house during the days of Joiakim the high priest in postexilic Jerusalem (Neh 12:19).<\/li>","content_en":"<h3>MATTENAI<\/h3>\n<li>1. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>\n<li>2. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:37).<\/li>\n<li>3. Head of Joiarib’s priestly house during the days of Joiakim the high priest in postexilic Jerusalem (Neh 12:19).<\/li>","summary_ro":"MATTENAI 1. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33). 2. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:37). 3. Head of Joiarib’s priestly house during the days of Joiakim the high priest in postexilic Jerusalem (Neh 12:19).","summary_en":"MATTENAI 1. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33). 2. Bani’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:37). 3. Head of Joiarib’s priestly house during the days of Joiakim the high priest in postexilic Jerusalem (Neh 12:19).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37946,"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}],"20":[{"id":10002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eber","title_en":"Eber","content_ro":"<h3>EBER<\/h3>\n<li>1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, <span>nasb<\/span>). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups.<\/li>\n<li>2. Gadite leader registered during the reigns of Jothan, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13, <span>kjv<\/span> “Heber”).<\/li>\n<li>3. Benjamite and Elpaal’s descendant (1 Chr 8:12).<\/li>\n<li>4. Benjamite and Shashak’s descendant (1 Chr 8:22).<\/li>\n<li>5. Head of Amok’s priestly family during the days of the high priest Joiakim (Neh 12:20).<\/li>","content_en":"<h3>EBER<\/h3>\n<li>1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, <span>nasb<\/span>). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups.<\/li>\n<li>2. Gadite leader registered during the reigns of Jothan, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13, <span>kjv<\/span> “Heber”).<\/li>\n<li>3. Benjamite and Elpaal’s descendant (1 Chr 8:12).<\/li>\n<li>4. Benjamite and Shashak’s descendant (1 Chr 8:22).<\/li>\n<li>5. Head of Amok’s priestly family during the days of the high priest Joiakim (Neh 12:20).<\/li>","summary_ro":"EBER 1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, nasb). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups. 2. Gadit...","summary_en":"EBER 1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, nasb). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups. 2. Gadit...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21507,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kallai","title_en":"Kallai","content_ro":"<h3>KALLAI<\/h3>\n<p>Priest and the head of Sallu’s (Sallai’s) priestly family during the days of Joiakim the high priest (Neh 12:20).<\/p>","content_en":"<h3>KALLAI<\/h3>\n<p>Priest and the head of Sallu’s (Sallai’s) priestly family during the days of Joiakim the high priest (Neh 12:20).<\/p>","summary_ro":"KALLAI Priest and the head of Sallu’s (Sallai’s) priestly family during the days of Joiakim the high priest (Neh 12:20).","summary_en":"KALLAI Priest and the head of Sallu’s (Sallai’s) priestly family during the days of Joiakim the high priest (Neh 12:20).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33555,"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},{"id":33560,"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}],"21":[{"id":15431,"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":18631,"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":27359,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethaneel*, Nethanel","title_en":"Nethaneel*, Nethanel","content_ro":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. 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> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","content_en":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. 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> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","summary_ro":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","summary_en":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":8612,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darius","title_en":"Darius","content_ro":"<h3>DARIUS<\/h3>\n<p>Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1).<\/p>\n<p class=\"h2\" id=\"DariusI\">Darius I (521–486 <span>BC<\/span>)<\/p>\n<p>Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal family than Cyrus and Cambyses, and his authority was not accepted in all the provinces. After Darius quelled several revolts, however, his power was firmly established, and he turned his attention to expanding the empire. His military campaigns extended Persian borders to the Danube River in the west and to the Indus River in the east, making him ruler of the largest empire the world had known. Greco-Persian conflict, which continued until Alexander the Great conquered the empire in 330 <span>BC<\/span>, began when Darius launched two invasions of Greece after conquering Thrace and Macedonia. The first expedition was destroyed by a storm in the Aegean Sea; the second was defeated by the Athenians in the famous battle of Marathon in 490 <span>BC<\/span>.<\/p>\n<p>An able administrator, Darius did much to promote trade and commerce. He instituted a uniform system of weights and measures. During his reign, a canal from the Nile River to the Red Sea was completed, and a sea route from the Indus River to Egypt was explored.<\/p>\n<p>During Darius’s reign, Persian architecture developed a style that continued until the end of the Achaemenid dynasty. Darius built at Babylon, Ecbatana, and Susa, his capital. A great royal road was constructed from Susa to the Lydian capital of Sardis. His greatest architectural accomplishment was the founding of Persepolis, a new royal city to replace the emperor’s residence at Pasargadae. Darius also allowed temples to be built in Egypt and in Jerusalem, continuing Cyrus’s policy of respecting the religious customs of his subjects.<\/p>\n<p>Darius I is the Darius, king of Persia, mentioned in the books of Ezra, Haggai, and Zechariah. Ezra 5–6 record that Zerubbabel and Jeshua, with the help of Haggai and Zechariah, finished rebuilding the temple during Darius’s reign while Tattenai was governor of the province “Beyond the River” (Syria-Palestine). Zerubbabel and Jeshua had returned to Jerusalem under Cyrus II about 538 <span>BC<\/span> (Ezr 2:2). They completed the temple in the sixth year of Darius (6:15). That must have been the sixth year of Darius I (516 <span>BC<\/span>), since the sixth year of Darius II would certainly be too late. That identification was confirmed by discovery of a Babylonian document, dated June 5, 502 <span>BC<\/span>, which refers to Tattenai as “the governor of Beyond the River.”<\/p>\n<p>In chapter 4 of Ezra three Persian rulers are mentioned: Darius (vv 5, 24); Ahasuerus (probably Xerxes I, v 6); and Artaxerxes (probably Artaxerxes I, vv 7-23). The chapter is a brief record of resistance to Jewish efforts to rebuild the city of Jerusalem and the temple. Verse 24 states that work on the temple stopped until “the second year of the reign of Darius,” yet the temple was completed in the sixth year of Darius I. Obviously, work on the temple could not have stopped in the second year of Artaxerxes’ son Darius II (421 <span>BC<\/span>) if it had already been finished in 515 <span>BC<\/span>. Therefore, Ezra 4:24 should be understood not as a chronological continuation of the first 23 verses but as an introduction to the next two chapters, which discuss the building of the temple.<\/p>\n<p class=\"h2\" id=\"DariusII\">Darius II (423–404 <span>BC<\/span>)<\/p>\n<p>Also known as Ochus (his real name) and Darius Nothus (“Darius the bastard”), Darius II was the son of Artaxerxes I by a Babylonian concubine. Before he became emperor, Ochus was a satrap (governor) of Hyrcania, a region on the southeast coast of the Caspian Sea. In 423 <span>BC<\/span> his half brother, Sogdianus (or Secydianus), killed Xerxes II. Ochus then seized the throne from Sogdianus, whom he executed, and adopted the name Darius II. His reign was plagued with revolution and corruption. His own full brother, Arsites, revolted soon after Darius seized the throne, and Darius had him executed.<\/p>\n<p>After an alliance with Sparta was formed against Athens, Persia joined the Peloponnesian War. Several successful military campaigns succeeded in recovering the Greek coastal cities of Asia Minor and breaking Athenian power in the Aegean area. Darius II died in Babylon in 404 <span>BC<\/span>, the year the Peloponnesian War ended.<\/p>\n<p>The Darius mentioned only once in the book of Nehemiah probably is Darius II. The passage states that Jewish priests were recorded “until the reign of Darius the Persian” (Neh 12:22b); descendants of Levi were recorded “until the days of Johanan son of Eliashib” (Neh 12:23). An Aramaic document found in Elephantine, Egypt, refers to Johanan the high priest in Jerusalem. The document was written in 407 <span>BC<\/span>, thus placing Johanan in the reign of Darius II.<\/p>\n<p class=\"h2\" id=\"DariustheMede\">Darius the Mede<\/p>\n<p>Unknown in historical documents of the period of the Babylonian and Persian empires, this biblical Darius has been identified with several known figures. The most important efforts have identified Darius the Mede as another name for Cyrus II (“Cyrus the Persian,” Dn 6:28); for Cambyses II, Cyrus’s son; or for Gubaru, who was governor of Babylon and the province Beyond the River during the reigns of Cyrus II and Cambyses II.<\/p>\n<p>According to the book of Daniel, “Darius the Mede received the kingdom” when Belshazzar, king of Babylon, was slain (Dn 5:30-31). Darius was about 62 years old (v 31) and was “the son of Ahasuerus, by birth a Mede” (9:1). Daniel never suggested that Darius was king of Media or of the whole Persian Empire, only of the Chaldean (Babylonian) kingdom. The Babylonian Empire included Mesopotamia (Babylonia and Assyria) and Syro-Palestine (Syria, Phoenicia, and Palestine). In the Persian Empire, that huge area became known as the province of Babylon (Mesopotamia) and Beyond the River (Syro-Palestine). Daniel also recorded that Darius appointed governors in the kingdom. By the third year of Cyrus the Persian (536 <span>BC<\/span>), the first year of Darius the Mede had already passed (Dn 10:1–11:1).<\/p>\n<p>According to Nabonidus’s Chronicle and the Persian Verse Account of Nabonidus (two cuneiform documents from Nabonidus’s reign), Nabonidus was in Tema until Cyrus’s invasion of Babylonia. While he was away, he “entrusted the kingship” to his son Belshazzar. On October 12, 539 <span>BC<\/span>, Babylon fell to Ugbaru, general of Cyrus’s army. Cyrus entered Babylon on October 29, 539 <span>BC<\/span>, and appointed a person named Gubaru governor of Babylon. Gubaru then appointed other governors under him. General Ugbaru died on November 6, 539 <span>BC<\/span>.<\/p>\n<p>Clearly there is no place for Darius the Mede between the reigns of Nabonidus\/Belshazzar and Cyrus II. Thus Darius the Mede must be Cyrus, a subordinate of Cyrus, or Cambyses, crown prince under Cyrus. But Cyrus II is mentioned as a separate person (Dn 6:28; 10:1–11:1), and it seems unlikely that the author would name the same figure both “Cyrus the Persian” and “Darius the Mede.” Cambyses II could not have been 62 years old; also, since he was not made king of Babylon until he became king of the empire in 529 <span>BC<\/span>, Cambyses’ first year could not precede Cyrus’s third year (536 <span>BC<\/span>).<\/p>\n<p>Darius the Mede was thus probably a subordinate of Cyrus who was made ruler of “the realm of the Chaldeans” after Belshazzar and who could have been considered a king by his subjects. Accordingly, the reign of Darius (Dn 6:28) should be understood as simultaneous with that of Cyrus, not as a preceding reign. Thus, Gubaru was made governor of Babylon immediately following the reign of Belshazzar, and he appointed governors, as did Darius the Mede. There is no record of Gubaru’s age, nationality, or ancestry. He may well have been a 62-year-old Mede whose father was named Ahasuerus. The Ahasuerus of the book of Esther and of Ezra 4:6 should be identified with a later king, probably Xerxes I.<\/p>\n<p>Many Babylonian texts record that Gubaru was governor of Babylon and the province Beyond the River for about 14 years (539–525 <span>BC<\/span>). The documents attribute much power to him. His name is a final warning to officials who might disobey the laws. In documents that mention Cyrus II or Cambyses II, crimes in Babylon are stated to be sins against Gubaru, not against Cyrus or Cambyses. The province of Babylon and Beyond the River was the richest and most populous in the Persian Empire, encompassing many nations and languages. For a powerful governor of such a region to be called “king” by his subjects seems only natural.<\/p>\n<p>The case for Gubaru is admittedly circumstantial, but it remains the best solution to the problem. Until further evidence comes to light, it is safe to assume that Darius the Mede, “king over the realm of the Chaldeans,” was actually Gubaru, the known governor of that realm.<\/p>\n<p><em>See also<\/em> Medes, Media, Median; Persia, Persians.<\/p>","content_en":"<h3>DARIUS<\/h3>\n<p>Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1).<\/p>\n<p class=\"h2\" id=\"DariusI\">Darius I (521–486 <span>BC<\/span>)<\/p>\n<p>Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal family than Cyrus and Cambyses, and his authority was not accepted in all the provinces. After Darius quelled several revolts, however, his power was firmly established, and he turned his attention to expanding the empire. His military campaigns extended Persian borders to the Danube River in the west and to the Indus River in the east, making him ruler of the largest empire the world had known. Greco-Persian conflict, which continued until Alexander the Great conquered the empire in 330 <span>BC<\/span>, began when Darius launched two invasions of Greece after conquering Thrace and Macedonia. The first expedition was destroyed by a storm in the Aegean Sea; the second was defeated by the Athenians in the famous battle of Marathon in 490 <span>BC<\/span>.<\/p>\n<p>An able administrator, Darius did much to promote trade and commerce. He instituted a uniform system of weights and measures. During his reign, a canal from the Nile River to the Red Sea was completed, and a sea route from the Indus River to Egypt was explored.<\/p>\n<p>During Darius’s reign, Persian architecture developed a style that continued until the end of the Achaemenid dynasty. Darius built at Babylon, Ecbatana, and Susa, his capital. A great royal road was constructed from Susa to the Lydian capital of Sardis. His greatest architectural accomplishment was the founding of Persepolis, a new royal city to replace the emperor’s residence at Pasargadae. Darius also allowed temples to be built in Egypt and in Jerusalem, continuing Cyrus’s policy of respecting the religious customs of his subjects.<\/p>\n<p>Darius I is the Darius, king of Persia, mentioned in the books of Ezra, Haggai, and Zechariah. Ezra 5–6 record that Zerubbabel and Jeshua, with the help of Haggai and Zechariah, finished rebuilding the temple during Darius’s reign while Tattenai was governor of the province “Beyond the River” (Syria-Palestine). Zerubbabel and Jeshua had returned to Jerusalem under Cyrus II about 538 <span>BC<\/span> (Ezr 2:2). They completed the temple in the sixth year of Darius (6:15). That must have been the sixth year of Darius I (516 <span>BC<\/span>), since the sixth year of Darius II would certainly be too late. That identification was confirmed by discovery of a Babylonian document, dated June 5, 502 <span>BC<\/span>, which refers to Tattenai as “the governor of Beyond the River.”<\/p>\n<p>In chapter 4 of Ezra three Persian rulers are mentioned: Darius (vv 5, 24); Ahasuerus (probably Xerxes I, v 6); and Artaxerxes (probably Artaxerxes I, vv 7-23). The chapter is a brief record of resistance to Jewish efforts to rebuild the city of Jerusalem and the temple. Verse 24 states that work on the temple stopped until “the second year of the reign of Darius,” yet the temple was completed in the sixth year of Darius I. Obviously, work on the temple could not have stopped in the second year of Artaxerxes’ son Darius II (421 <span>BC<\/span>) if it had already been finished in 515 <span>BC<\/span>. Therefore, Ezra 4:24 should be understood not as a chronological continuation of the first 23 verses but as an introduction to the next two chapters, which discuss the building of the temple.<\/p>\n<p class=\"h2\" id=\"DariusII\">Darius II (423–404 <span>BC<\/span>)<\/p>\n<p>Also known as Ochus (his real name) and Darius Nothus (“Darius the bastard”), Darius II was the son of Artaxerxes I by a Babylonian concubine. Before he became emperor, Ochus was a satrap (governor) of Hyrcania, a region on the southeast coast of the Caspian Sea. In 423 <span>BC<\/span> his half brother, Sogdianus (or Secydianus), killed Xerxes II. Ochus then seized the throne from Sogdianus, whom he executed, and adopted the name Darius II. His reign was plagued with revolution and corruption. His own full brother, Arsites, revolted soon after Darius seized the throne, and Darius had him executed.<\/p>\n<p>After an alliance with Sparta was formed against Athens, Persia joined the Peloponnesian War. Several successful military campaigns succeeded in recovering the Greek coastal cities of Asia Minor and breaking Athenian power in the Aegean area. Darius II died in Babylon in 404 <span>BC<\/span>, the year the Peloponnesian War ended.<\/p>\n<p>The Darius mentioned only once in the book of Nehemiah probably is Darius II. The passage states that Jewish priests were recorded “until the reign of Darius the Persian” (Neh 12:22b); descendants of Levi were recorded “until the days of Johanan son of Eliashib” (Neh 12:23). An Aramaic document found in Elephantine, Egypt, refers to Johanan the high priest in Jerusalem. The document was written in 407 <span>BC<\/span>, thus placing Johanan in the reign of Darius II.<\/p>\n<p class=\"h2\" id=\"DariustheMede\">Darius the Mede<\/p>\n<p>Unknown in historical documents of the period of the Babylonian and Persian empires, this biblical Darius has been identified with several known figures. The most important efforts have identified Darius the Mede as another name for Cyrus II (“Cyrus the Persian,” Dn 6:28); for Cambyses II, Cyrus’s son; or for Gubaru, who was governor of Babylon and the province Beyond the River during the reigns of Cyrus II and Cambyses II.<\/p>\n<p>According to the book of Daniel, “Darius the Mede received the kingdom” when Belshazzar, king of Babylon, was slain (Dn 5:30-31). Darius was about 62 years old (v 31) and was “the son of Ahasuerus, by birth a Mede” (9:1). Daniel never suggested that Darius was king of Media or of the whole Persian Empire, only of the Chaldean (Babylonian) kingdom. The Babylonian Empire included Mesopotamia (Babylonia and Assyria) and Syro-Palestine (Syria, Phoenicia, and Palestine). In the Persian Empire, that huge area became known as the province of Babylon (Mesopotamia) and Beyond the River (Syro-Palestine). Daniel also recorded that Darius appointed governors in the kingdom. By the third year of Cyrus the Persian (536 <span>BC<\/span>), the first year of Darius the Mede had already passed (Dn 10:1–11:1).<\/p>\n<p>According to Nabonidus’s Chronicle and the Persian Verse Account of Nabonidus (two cuneiform documents from Nabonidus’s reign), Nabonidus was in Tema until Cyrus’s invasion of Babylonia. While he was away, he “entrusted the kingship” to his son Belshazzar. On October 12, 539 <span>BC<\/span>, Babylon fell to Ugbaru, general of Cyrus’s army. Cyrus entered Babylon on October 29, 539 <span>BC<\/span>, and appointed a person named Gubaru governor of Babylon. Gubaru then appointed other governors under him. General Ugbaru died on November 6, 539 <span>BC<\/span>.<\/p>\n<p>Clearly there is no place for Darius the Mede between the reigns of Nabonidus\/Belshazzar and Cyrus II. Thus Darius the Mede must be Cyrus, a subordinate of Cyrus, or Cambyses, crown prince under Cyrus. But Cyrus II is mentioned as a separate person (Dn 6:28; 10:1–11:1), and it seems unlikely that the author would name the same figure both “Cyrus the Persian” and “Darius the Mede.” Cambyses II could not have been 62 years old; also, since he was not made king of Babylon until he became king of the empire in 529 <span>BC<\/span>, Cambyses’ first year could not precede Cyrus’s third year (536 <span>BC<\/span>).<\/p>\n<p>Darius the Mede was thus probably a subordinate of Cyrus who was made ruler of “the realm of the Chaldeans” after Belshazzar and who could have been considered a king by his subjects. Accordingly, the reign of Darius (Dn 6:28) should be understood as simultaneous with that of Cyrus, not as a preceding reign. Thus, Gubaru was made governor of Babylon immediately following the reign of Belshazzar, and he appointed governors, as did Darius the Mede. There is no record of Gubaru’s age, nationality, or ancestry. He may well have been a 62-year-old Mede whose father was named Ahasuerus. The Ahasuerus of the book of Esther and of Ezra 4:6 should be identified with a later king, probably Xerxes I.<\/p>\n<p>Many Babylonian texts record that Gubaru was governor of Babylon and the province Beyond the River for about 14 years (539–525 <span>BC<\/span>). The documents attribute much power to him. His name is a final warning to officials who might disobey the laws. In documents that mention Cyrus II or Cambyses II, crimes in Babylon are stated to be sins against Gubaru, not against Cyrus or Cambyses. The province of Babylon and Beyond the River was the richest and most populous in the Persian Empire, encompassing many nations and languages. For a powerful governor of such a region to be called “king” by his subjects seems only natural.<\/p>\n<p>The case for Gubaru is admittedly circumstantial, but it remains the best solution to the problem. Until further evidence comes to light, it is safe to assume that Darius the Mede, “king over the realm of the Chaldeans,” was actually Gubaru, the known governor of that realm.<\/p>\n<p><em>See also<\/em> Medes, Media, Median; Persia, Persians.<\/p>","summary_ro":"DARIUS Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1). Darius I (521–486 BC) Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal...","summary_en":"DARIUS Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1). Darius I (521–486 BC) Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10443,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Papyri*, Elephantine","title_en":"Papyri*, Elephantine","content_ro":"<h3>ELEPHANTINE PAPYRI*<\/h3>\n<p>Aramaic documents from the fifth century <span>BC<\/span> discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with numerous broken papyri and fragments.<\/p>\n<p>The manuscripts are of considerable archaeological importance. Several centuries older than most of the Dead Sea Scrolls, they portray the social, political, and religious life of a Jewish community outside Palestine. Several points of contact are made with the books of Ezra and Nehemiah.<\/p>\n<p>Since most of the documents are legal texts, they are an important link in the history of law in the ancient Near East. The texts also provide valuable information about the Aramaic spoken in the period and illustrate the daily life of a Persian frontier military colony.<\/p>\n\n<p class=\"h2\" id=\"AncientElephantine\">Ancient Elephantine<\/p>\n<p>Elephantine was located on the southern tip of a small island in the Nile River a few kilometers north of the first cataract, opposite its twin city, ancient Syene (modern Aswan). The Bible probably includes the twin cities of Elephantine and Syene in two occurrences of the phrase “from Migdol to Syene” (Ez 29:10; 30:6), that is, from Egypt’s northern border to its southern border. The city’s name was an Aramaic version of an Egyptian name meaning “city of ivories” and was translated into Greek as <em>Elephantine.<\/em> Because of its strategic importance on Egypt’s southern boundary with Nubia, it was probably fortified as early as the third dynasty (27th century <span>BC<\/span>) and figured repeatedly in Egypt’s military history.<\/p>\n<p>Elephantine was also a major commercial center. Since the first cataract was just upstream from Elephantine\/ Syene, the twin towns were the terminal ports for deep water navigation. Both towns had wharves and were fortified with garrisons to protect the trade in ivory, animal skins, spices, minerals, slaves, and food. Also a religious center, Elephantine was the temple city of Khnum, the Egyptian god of the cataract region, who presided over the flood cycles of the Nile.<\/p>\n<p class=\"h2\" id=\"DiscoveryofthePapyri\">Discovery of the Papyri<\/p>\n<p>Elephantine came into archaeological prominence with the discoveries of the papyri. The discoveries were made in three stages. The first group to be published (in 1906) had been gathered by purchases from antiquities dealers and was housed in the Cairo Museum. That first publication stimulated German and French excavations at Elephantine in the hope of discovering more papyri. The Berlin Museum was rewarded for its efforts with a second group of papyri, published in 1911. Ironically, a group of papyri discovered in the late 19th century was the last to be studied and published. American scholar C. E. Wilbour purchased papyri in 1893 from some Arab women at Aswan. In storage until Wilbour’s daughter bequeathed them to the Brooklyn Museum, they were finally published in 1953. Since 1912, other excavations have been mounted by the pontifical Biblical Institute of Rome and the Egyptian government, but no further papyri were found.<\/p>\n<p class=\"h2\" id=\"JewishColony\">Jewish Colony<\/p>\n<p>At the time the papyri were written, the Jews were already well established in Elephantine. The legal documents among the excavated papyri give a clear picture of life in the military colony at Elephantine. In addition to the Jewish mercenaries (“men of the regiment”), Jewish civilians (“men of the town”) were also present. The soldiers were organized into military units, which also appear to have had socioeconomic functions. Though subject to military discipline, the soldiers enjoyed considerable personal freedom. They led normal family lives, engaged in all types of commerce, and bequeathed their properties to their children. Marriage at Elephantine required the consent of the bride as well as the father, and could be dissolved by either party through a public declaration that he or she “hates” the other.<\/p>\n<p>The Elephantine Jews worshiped in their own temple, which was dedicated to the Hebrew God, whom they called Yahu (a variation on Yahweh). Political and religious leaders at Elephantine were in correspondence with officials in Jerusalem and Samaria.<\/p>\n<p>There is no conclusive evidence regarding when the Jewish presence at Elephantine began. Jews could have entered Egypt on any of several occasions from the eighth to the early sixth centuries <span>BC<\/span>. One document from Elephantine claims that the Jewish temple there was built during a period of native Egyptian rule before the Persian conquest under Cambyses (reigned 529–522 <span>BC<\/span>). That would give a date for the construction of the Elephantine temple by the mid-sixth century at the latest.<\/p>\n<p class=\"h2\" id=\"ElephantineJudaism\">Elephantine Judaism<\/p>\n<p>In spite of the law of a single sanctuary (Dt 12:1-11), and in spite of the recent reforms of kings Hezekiah and Josiah in the seventh and eighth centuries <span>BC<\/span> that centralized worship in Jerusalem, the Elephantine Jews seem to have felt no wrong in having a temple in Egypt. Neither the German, French, Italian, nor Egyptian excavations located the Jewish temple, but the documents record that the temple was oriented toward Jerusalem.<\/p>\n<p>The Elephantine Jews may have recognized Jerusalem’s primacy in religious affairs. When the temple at Elephantine was destroyed by priests of the Khnum temple in 410 <span>BC<\/span>, an appeal was sent to Johanan the high priest (cf. Neh 12:22; 13:28) and Bagoas the governor of Judah, seeking their permission and influence for its restoration. The appeal produced no response, perhaps because of the Jerusalem leadership’s disapproval of the temple in Egypt. A second appeal, sent three years later to Bagoas, governor of Judah, and to Delaiah and Shelemiah, sons of Sanballat, governor of Samaria, produced an oral reply, recorded in a memorandum. The reply ordered the temple’s rebuilding and the resumption of meal and incense offerings. Permission to reinstitute the burnt offering, however, was not given, perhaps as a concession to Egyptian or Persian religious convictions. A deed for a piece of property, dated 402 <span>BC<\/span>, mentions the temple of Yahu, implying that it was in fact rebuilt.<\/p>\n<p>The Elephantine Jews probably brought with them to Egypt the popular religion that was so strongly denounced by the prophets before the destruction of the Jerusalem temple. God was central in their faith, but they also worshiped other gods, even if only in a subsidiary fashion. Evidence of departure from orthodox worship of God comes from a list of offerings that mentions two Aramean deities, Eshembethel and Anathbethel. Oaths at Elephantine were sworn almost exclusively in the name of Yahu, but they were also sworn occasionally in the names of an Egyptian goddess, Sati, and another Aramean deity, Herembethel. Salutations in letters invoked the blessings of a variety of deities. Moreover, intermarriage with surrounding peoples, forbidden in the OT because it would lead to religious apostasy (Ex 34:11-16; Dt 7:1-5), had become a common practice at Elephantine. It was a contemporary problem in Israel as well under Ezra and Nehemiah (Ezr 9:1–10:44; Neh 13:23-28). Children of mixed marriages in Elephantine often had Egyptian names.<\/p>\n<p>Nevertheless, the archives also show that the Elephantine Jews continued to observe the Jewish feasts. An order from King Darius II in 419 <span>BC<\/span> commanded the Jews at Elephantine to observe the Feast of Unleavened Bread. The text, broken immediately before this reference, presumably also contained instructions to observe the Passover. Four ostraca (potsherds) also refer to the Sabbath but provide few clues regarding Sabbath observance at Elephantine.<\/p>\n<p class=\"h2\" id=\"LanguageofthePapyri\">Language of the Papyri<\/p>\n<p>Except for slight differences, the Aramaic of the Elephantine papyri is the same as biblical Aramaic. Both are a part of a dialect known as Imperial Aramaic, the international and commercial language of the Persian Empire. The personal names continued to be Hebrew, but there is no direct evidence that Hebrew was used by the community. Aramaic was the daily language, and there is no suggestion of controversy over whether or not Hebrew should be used in Jewish homes, as was the case with Nehemiah in Jerusalem (Neh 13:23-25).<\/p>","content_en":"<h3>ELEPHANTINE PAPYRI*<\/h3>\n<p>Aramaic documents from the fifth century <span>BC<\/span> discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with numerous broken papyri and fragments.<\/p>\n<p>The manuscripts are of considerable archaeological importance. Several centuries older than most of the Dead Sea Scrolls, they portray the social, political, and religious life of a Jewish community outside Palestine. Several points of contact are made with the books of Ezra and Nehemiah.<\/p>\n<p>Since most of the documents are legal texts, they are an important link in the history of law in the ancient Near East. The texts also provide valuable information about the Aramaic spoken in the period and illustrate the daily life of a Persian frontier military colony.<\/p>\n\n<p class=\"h2\" id=\"AncientElephantine\">Ancient Elephantine<\/p>\n<p>Elephantine was located on the southern tip of a small island in the Nile River a few kilometers north of the first cataract, opposite its twin city, ancient Syene (modern Aswan). The Bible probably includes the twin cities of Elephantine and Syene in two occurrences of the phrase “from Migdol to Syene” (Ez 29:10; 30:6), that is, from Egypt’s northern border to its southern border. The city’s name was an Aramaic version of an Egyptian name meaning “city of ivories” and was translated into Greek as <em>Elephantine.<\/em> Because of its strategic importance on Egypt’s southern boundary with Nubia, it was probably fortified as early as the third dynasty (27th century <span>BC<\/span>) and figured repeatedly in Egypt’s military history.<\/p>\n<p>Elephantine was also a major commercial center. Since the first cataract was just upstream from Elephantine\/ Syene, the twin towns were the terminal ports for deep water navigation. Both towns had wharves and were fortified with garrisons to protect the trade in ivory, animal skins, spices, minerals, slaves, and food. Also a religious center, Elephantine was the temple city of Khnum, the Egyptian god of the cataract region, who presided over the flood cycles of the Nile.<\/p>\n<p class=\"h2\" id=\"DiscoveryofthePapyri\">Discovery of the Papyri<\/p>\n<p>Elephantine came into archaeological prominence with the discoveries of the papyri. The discoveries were made in three stages. The first group to be published (in 1906) had been gathered by purchases from antiquities dealers and was housed in the Cairo Museum. That first publication stimulated German and French excavations at Elephantine in the hope of discovering more papyri. The Berlin Museum was rewarded for its efforts with a second group of papyri, published in 1911. Ironically, a group of papyri discovered in the late 19th century was the last to be studied and published. American scholar C. E. Wilbour purchased papyri in 1893 from some Arab women at Aswan. In storage until Wilbour’s daughter bequeathed them to the Brooklyn Museum, they were finally published in 1953. Since 1912, other excavations have been mounted by the pontifical Biblical Institute of Rome and the Egyptian government, but no further papyri were found.<\/p>\n<p class=\"h2\" id=\"JewishColony\">Jewish Colony<\/p>\n<p>At the time the papyri were written, the Jews were already well established in Elephantine. The legal documents among the excavated papyri give a clear picture of life in the military colony at Elephantine. In addition to the Jewish mercenaries (“men of the regiment”), Jewish civilians (“men of the town”) were also present. The soldiers were organized into military units, which also appear to have had socioeconomic functions. Though subject to military discipline, the soldiers enjoyed considerable personal freedom. They led normal family lives, engaged in all types of commerce, and bequeathed their properties to their children. Marriage at Elephantine required the consent of the bride as well as the father, and could be dissolved by either party through a public declaration that he or she “hates” the other.<\/p>\n<p>The Elephantine Jews worshiped in their own temple, which was dedicated to the Hebrew God, whom they called Yahu (a variation on Yahweh). Political and religious leaders at Elephantine were in correspondence with officials in Jerusalem and Samaria.<\/p>\n<p>There is no conclusive evidence regarding when the Jewish presence at Elephantine began. Jews could have entered Egypt on any of several occasions from the eighth to the early sixth centuries <span>BC<\/span>. One document from Elephantine claims that the Jewish temple there was built during a period of native Egyptian rule before the Persian conquest under Cambyses (reigned 529–522 <span>BC<\/span>). That would give a date for the construction of the Elephantine temple by the mid-sixth century at the latest.<\/p>\n<p class=\"h2\" id=\"ElephantineJudaism\">Elephantine Judaism<\/p>\n<p>In spite of the law of a single sanctuary (Dt 12:1-11), and in spite of the recent reforms of kings Hezekiah and Josiah in the seventh and eighth centuries <span>BC<\/span> that centralized worship in Jerusalem, the Elephantine Jews seem to have felt no wrong in having a temple in Egypt. Neither the German, French, Italian, nor Egyptian excavations located the Jewish temple, but the documents record that the temple was oriented toward Jerusalem.<\/p>\n<p>The Elephantine Jews may have recognized Jerusalem’s primacy in religious affairs. When the temple at Elephantine was destroyed by priests of the Khnum temple in 410 <span>BC<\/span>, an appeal was sent to Johanan the high priest (cf. Neh 12:22; 13:28) and Bagoas the governor of Judah, seeking their permission and influence for its restoration. The appeal produced no response, perhaps because of the Jerusalem leadership’s disapproval of the temple in Egypt. A second appeal, sent three years later to Bagoas, governor of Judah, and to Delaiah and Shelemiah, sons of Sanballat, governor of Samaria, produced an oral reply, recorded in a memorandum. The reply ordered the temple’s rebuilding and the resumption of meal and incense offerings. Permission to reinstitute the burnt offering, however, was not given, perhaps as a concession to Egyptian or Persian religious convictions. A deed for a piece of property, dated 402 <span>BC<\/span>, mentions the temple of Yahu, implying that it was in fact rebuilt.<\/p>\n<p>The Elephantine Jews probably brought with them to Egypt the popular religion that was so strongly denounced by the prophets before the destruction of the Jerusalem temple. God was central in their faith, but they also worshiped other gods, even if only in a subsidiary fashion. Evidence of departure from orthodox worship of God comes from a list of offerings that mentions two Aramean deities, Eshembethel and Anathbethel. Oaths at Elephantine were sworn almost exclusively in the name of Yahu, but they were also sworn occasionally in the names of an Egyptian goddess, Sati, and another Aramean deity, Herembethel. Salutations in letters invoked the blessings of a variety of deities. Moreover, intermarriage with surrounding peoples, forbidden in the OT because it would lead to religious apostasy (Ex 34:11-16; Dt 7:1-5), had become a common practice at Elephantine. It was a contemporary problem in Israel as well under Ezra and Nehemiah (Ezr 9:1–10:44; Neh 13:23-28). Children of mixed marriages in Elephantine often had Egyptian names.<\/p>\n<p>Nevertheless, the archives also show that the Elephantine Jews continued to observe the Jewish feasts. An order from King Darius II in 419 <span>BC<\/span> commanded the Jews at Elephantine to observe the Feast of Unleavened Bread. The text, broken immediately before this reference, presumably also contained instructions to observe the Passover. Four ostraca (potsherds) also refer to the Sabbath but provide few clues regarding Sabbath observance at Elephantine.<\/p>\n<p class=\"h2\" id=\"LanguageofthePapyri\">Language of the Papyri<\/p>\n<p>Except for slight differences, the Aramaic of the Elephantine papyri is the same as biblical Aramaic. Both are a part of a dialect known as Imperial Aramaic, the international and commercial language of the Persian Empire. The personal names continued to be Hebrew, but there is no direct evidence that Hebrew was used by the community. Aramaic was the daily language, and there is no suggestion of controversy over whether or not Hebrew should be used in Jewish homes, as was the case with Nehemiah in Jerusalem (Neh 13:23-25).<\/p>","summary_ro":"ELEPHANTINE PAPYRI* Aramaic documents from the fifth century BC discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with nume...","summary_en":"ELEPHANTINE PAPYRI* Aramaic documents from the fifth century BC discovered at Elephantine, an island in the Nile River. At the time of the documents’ writing, Elephantine was a Persian military outpost, manned in part by a group of Jewish mercenaries with their families. The documents, numbering over 100, belong primarily to three archives—two familial and one communal. The archives contained many complete scrolls that were still tied and sealed at the time of their discovery, along with nume...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13458,"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":18296,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jaddua","title_en":"Jaddua","content_ro":"<h3>JADDUA<\/h3>\n<li>1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21).<\/li>\n<li>2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).<\/li>","content_en":"<h3>JADDUA<\/h3>\n<li>1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21).<\/li>\n<li>2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).<\/li>","summary_ro":"JADDUA 1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21). 2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).","summary_en":"JADDUA 1. Leader who set his seal on Ezra’s covenant during the postexilic era (Neh 10:21). 2. Eliashib’s descendant and a contemporary of Nehemiah (Neh 12:11, 22). Jaddua’s father, Jonathan (v 11), is mentioned in the Elephantine papyri as Johanan (see also v 22).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18712,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehohanan","title_en":"Jehohanan","content_ro":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","summary_en":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20109,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","summary_ro":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","summary_en":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":8613,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darius","title_en":"Darius","content_ro":"<h3>DARIUS<\/h3>\n<p>Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1).<\/p>\n<p class=\"h2\" id=\"DariusI\">Darius I (521–486 <span>BC<\/span>)<\/p>\n<p>Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal family than Cyrus and Cambyses, and his authority was not accepted in all the provinces. After Darius quelled several revolts, however, his power was firmly established, and he turned his attention to expanding the empire. His military campaigns extended Persian borders to the Danube River in the west and to the Indus River in the east, making him ruler of the largest empire the world had known. Greco-Persian conflict, which continued until Alexander the Great conquered the empire in 330 <span>BC<\/span>, began when Darius launched two invasions of Greece after conquering Thrace and Macedonia. The first expedition was destroyed by a storm in the Aegean Sea; the second was defeated by the Athenians in the famous battle of Marathon in 490 <span>BC<\/span>.<\/p>\n<p>An able administrator, Darius did much to promote trade and commerce. He instituted a uniform system of weights and measures. During his reign, a canal from the Nile River to the Red Sea was completed, and a sea route from the Indus River to Egypt was explored.<\/p>\n<p>During Darius’s reign, Persian architecture developed a style that continued until the end of the Achaemenid dynasty. Darius built at Babylon, Ecbatana, and Susa, his capital. A great royal road was constructed from Susa to the Lydian capital of Sardis. His greatest architectural accomplishment was the founding of Persepolis, a new royal city to replace the emperor’s residence at Pasargadae. Darius also allowed temples to be built in Egypt and in Jerusalem, continuing Cyrus’s policy of respecting the religious customs of his subjects.<\/p>\n<p>Darius I is the Darius, king of Persia, mentioned in the books of Ezra, Haggai, and Zechariah. Ezra 5–6 record that Zerubbabel and Jeshua, with the help of Haggai and Zechariah, finished rebuilding the temple during Darius’s reign while Tattenai was governor of the province “Beyond the River” (Syria-Palestine). Zerubbabel and Jeshua had returned to Jerusalem under Cyrus II about 538 <span>BC<\/span> (Ezr 2:2). They completed the temple in the sixth year of Darius (6:15). That must have been the sixth year of Darius I (516 <span>BC<\/span>), since the sixth year of Darius II would certainly be too late. That identification was confirmed by discovery of a Babylonian document, dated June 5, 502 <span>BC<\/span>, which refers to Tattenai as “the governor of Beyond the River.”<\/p>\n<p>In chapter 4 of Ezra three Persian rulers are mentioned: Darius (vv 5, 24); Ahasuerus (probably Xerxes I, v 6); and Artaxerxes (probably Artaxerxes I, vv 7-23). The chapter is a brief record of resistance to Jewish efforts to rebuild the city of Jerusalem and the temple. Verse 24 states that work on the temple stopped until “the second year of the reign of Darius,” yet the temple was completed in the sixth year of Darius I. Obviously, work on the temple could not have stopped in the second year of Artaxerxes’ son Darius II (421 <span>BC<\/span>) if it had already been finished in 515 <span>BC<\/span>. Therefore, Ezra 4:24 should be understood not as a chronological continuation of the first 23 verses but as an introduction to the next two chapters, which discuss the building of the temple.<\/p>\n<p class=\"h2\" id=\"DariusII\">Darius II (423–404 <span>BC<\/span>)<\/p>\n<p>Also known as Ochus (his real name) and Darius Nothus (“Darius the bastard”), Darius II was the son of Artaxerxes I by a Babylonian concubine. Before he became emperor, Ochus was a satrap (governor) of Hyrcania, a region on the southeast coast of the Caspian Sea. In 423 <span>BC<\/span> his half brother, Sogdianus (or Secydianus), killed Xerxes II. Ochus then seized the throne from Sogdianus, whom he executed, and adopted the name Darius II. His reign was plagued with revolution and corruption. His own full brother, Arsites, revolted soon after Darius seized the throne, and Darius had him executed.<\/p>\n<p>After an alliance with Sparta was formed against Athens, Persia joined the Peloponnesian War. Several successful military campaigns succeeded in recovering the Greek coastal cities of Asia Minor and breaking Athenian power in the Aegean area. Darius II died in Babylon in 404 <span>BC<\/span>, the year the Peloponnesian War ended.<\/p>\n<p>The Darius mentioned only once in the book of Nehemiah probably is Darius II. The passage states that Jewish priests were recorded “until the reign of Darius the Persian” (Neh 12:22b); descendants of Levi were recorded “until the days of Johanan son of Eliashib” (Neh 12:23). An Aramaic document found in Elephantine, Egypt, refers to Johanan the high priest in Jerusalem. The document was written in 407 <span>BC<\/span>, thus placing Johanan in the reign of Darius II.<\/p>\n<p class=\"h2\" id=\"DariustheMede\">Darius the Mede<\/p>\n<p>Unknown in historical documents of the period of the Babylonian and Persian empires, this biblical Darius has been identified with several known figures. The most important efforts have identified Darius the Mede as another name for Cyrus II (“Cyrus the Persian,” Dn 6:28); for Cambyses II, Cyrus’s son; or for Gubaru, who was governor of Babylon and the province Beyond the River during the reigns of Cyrus II and Cambyses II.<\/p>\n<p>According to the book of Daniel, “Darius the Mede received the kingdom” when Belshazzar, king of Babylon, was slain (Dn 5:30-31). Darius was about 62 years old (v 31) and was “the son of Ahasuerus, by birth a Mede” (9:1). Daniel never suggested that Darius was king of Media or of the whole Persian Empire, only of the Chaldean (Babylonian) kingdom. The Babylonian Empire included Mesopotamia (Babylonia and Assyria) and Syro-Palestine (Syria, Phoenicia, and Palestine). In the Persian Empire, that huge area became known as the province of Babylon (Mesopotamia) and Beyond the River (Syro-Palestine). Daniel also recorded that Darius appointed governors in the kingdom. By the third year of Cyrus the Persian (536 <span>BC<\/span>), the first year of Darius the Mede had already passed (Dn 10:1–11:1).<\/p>\n<p>According to Nabonidus’s Chronicle and the Persian Verse Account of Nabonidus (two cuneiform documents from Nabonidus’s reign), Nabonidus was in Tema until Cyrus’s invasion of Babylonia. While he was away, he “entrusted the kingship” to his son Belshazzar. On October 12, 539 <span>BC<\/span>, Babylon fell to Ugbaru, general of Cyrus’s army. Cyrus entered Babylon on October 29, 539 <span>BC<\/span>, and appointed a person named Gubaru governor of Babylon. Gubaru then appointed other governors under him. General Ugbaru died on November 6, 539 <span>BC<\/span>.<\/p>\n<p>Clearly there is no place for Darius the Mede between the reigns of Nabonidus\/Belshazzar and Cyrus II. Thus Darius the Mede must be Cyrus, a subordinate of Cyrus, or Cambyses, crown prince under Cyrus. But Cyrus II is mentioned as a separate person (Dn 6:28; 10:1–11:1), and it seems unlikely that the author would name the same figure both “Cyrus the Persian” and “Darius the Mede.” Cambyses II could not have been 62 years old; also, since he was not made king of Babylon until he became king of the empire in 529 <span>BC<\/span>, Cambyses’ first year could not precede Cyrus’s third year (536 <span>BC<\/span>).<\/p>\n<p>Darius the Mede was thus probably a subordinate of Cyrus who was made ruler of “the realm of the Chaldeans” after Belshazzar and who could have been considered a king by his subjects. Accordingly, the reign of Darius (Dn 6:28) should be understood as simultaneous with that of Cyrus, not as a preceding reign. Thus, Gubaru was made governor of Babylon immediately following the reign of Belshazzar, and he appointed governors, as did Darius the Mede. There is no record of Gubaru’s age, nationality, or ancestry. He may well have been a 62-year-old Mede whose father was named Ahasuerus. The Ahasuerus of the book of Esther and of Ezra 4:6 should be identified with a later king, probably Xerxes I.<\/p>\n<p>Many Babylonian texts record that Gubaru was governor of Babylon and the province Beyond the River for about 14 years (539–525 <span>BC<\/span>). The documents attribute much power to him. His name is a final warning to officials who might disobey the laws. In documents that mention Cyrus II or Cambyses II, crimes in Babylon are stated to be sins against Gubaru, not against Cyrus or Cambyses. The province of Babylon and Beyond the River was the richest and most populous in the Persian Empire, encompassing many nations and languages. For a powerful governor of such a region to be called “king” by his subjects seems only natural.<\/p>\n<p>The case for Gubaru is admittedly circumstantial, but it remains the best solution to the problem. Until further evidence comes to light, it is safe to assume that Darius the Mede, “king over the realm of the Chaldeans,” was actually Gubaru, the known governor of that realm.<\/p>\n<p><em>See also<\/em> Medes, Media, Median; Persia, Persians.<\/p>","content_en":"<h3>DARIUS<\/h3>\n<p>Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1).<\/p>\n<p class=\"h2\" id=\"DariusI\">Darius I (521–486 <span>BC<\/span>)<\/p>\n<p>Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal family than Cyrus and Cambyses, and his authority was not accepted in all the provinces. After Darius quelled several revolts, however, his power was firmly established, and he turned his attention to expanding the empire. His military campaigns extended Persian borders to the Danube River in the west and to the Indus River in the east, making him ruler of the largest empire the world had known. Greco-Persian conflict, which continued until Alexander the Great conquered the empire in 330 <span>BC<\/span>, began when Darius launched two invasions of Greece after conquering Thrace and Macedonia. The first expedition was destroyed by a storm in the Aegean Sea; the second was defeated by the Athenians in the famous battle of Marathon in 490 <span>BC<\/span>.<\/p>\n<p>An able administrator, Darius did much to promote trade and commerce. He instituted a uniform system of weights and measures. During his reign, a canal from the Nile River to the Red Sea was completed, and a sea route from the Indus River to Egypt was explored.<\/p>\n<p>During Darius’s reign, Persian architecture developed a style that continued until the end of the Achaemenid dynasty. Darius built at Babylon, Ecbatana, and Susa, his capital. A great royal road was constructed from Susa to the Lydian capital of Sardis. His greatest architectural accomplishment was the founding of Persepolis, a new royal city to replace the emperor’s residence at Pasargadae. Darius also allowed temples to be built in Egypt and in Jerusalem, continuing Cyrus’s policy of respecting the religious customs of his subjects.<\/p>\n<p>Darius I is the Darius, king of Persia, mentioned in the books of Ezra, Haggai, and Zechariah. Ezra 5–6 record that Zerubbabel and Jeshua, with the help of Haggai and Zechariah, finished rebuilding the temple during Darius’s reign while Tattenai was governor of the province “Beyond the River” (Syria-Palestine). Zerubbabel and Jeshua had returned to Jerusalem under Cyrus II about 538 <span>BC<\/span> (Ezr 2:2). They completed the temple in the sixth year of Darius (6:15). That must have been the sixth year of Darius I (516 <span>BC<\/span>), since the sixth year of Darius II would certainly be too late. That identification was confirmed by discovery of a Babylonian document, dated June 5, 502 <span>BC<\/span>, which refers to Tattenai as “the governor of Beyond the River.”<\/p>\n<p>In chapter 4 of Ezra three Persian rulers are mentioned: Darius (vv 5, 24); Ahasuerus (probably Xerxes I, v 6); and Artaxerxes (probably Artaxerxes I, vv 7-23). The chapter is a brief record of resistance to Jewish efforts to rebuild the city of Jerusalem and the temple. Verse 24 states that work on the temple stopped until “the second year of the reign of Darius,” yet the temple was completed in the sixth year of Darius I. Obviously, work on the temple could not have stopped in the second year of Artaxerxes’ son Darius II (421 <span>BC<\/span>) if it had already been finished in 515 <span>BC<\/span>. Therefore, Ezra 4:24 should be understood not as a chronological continuation of the first 23 verses but as an introduction to the next two chapters, which discuss the building of the temple.<\/p>\n<p class=\"h2\" id=\"DariusII\">Darius II (423–404 <span>BC<\/span>)<\/p>\n<p>Also known as Ochus (his real name) and Darius Nothus (“Darius the bastard”), Darius II was the son of Artaxerxes I by a Babylonian concubine. Before he became emperor, Ochus was a satrap (governor) of Hyrcania, a region on the southeast coast of the Caspian Sea. In 423 <span>BC<\/span> his half brother, Sogdianus (or Secydianus), killed Xerxes II. Ochus then seized the throne from Sogdianus, whom he executed, and adopted the name Darius II. His reign was plagued with revolution and corruption. His own full brother, Arsites, revolted soon after Darius seized the throne, and Darius had him executed.<\/p>\n<p>After an alliance with Sparta was formed against Athens, Persia joined the Peloponnesian War. Several successful military campaigns succeeded in recovering the Greek coastal cities of Asia Minor and breaking Athenian power in the Aegean area. Darius II died in Babylon in 404 <span>BC<\/span>, the year the Peloponnesian War ended.<\/p>\n<p>The Darius mentioned only once in the book of Nehemiah probably is Darius II. The passage states that Jewish priests were recorded “until the reign of Darius the Persian” (Neh 12:22b); descendants of Levi were recorded “until the days of Johanan son of Eliashib” (Neh 12:23). An Aramaic document found in Elephantine, Egypt, refers to Johanan the high priest in Jerusalem. The document was written in 407 <span>BC<\/span>, thus placing Johanan in the reign of Darius II.<\/p>\n<p class=\"h2\" id=\"DariustheMede\">Darius the Mede<\/p>\n<p>Unknown in historical documents of the period of the Babylonian and Persian empires, this biblical Darius has been identified with several known figures. The most important efforts have identified Darius the Mede as another name for Cyrus II (“Cyrus the Persian,” Dn 6:28); for Cambyses II, Cyrus’s son; or for Gubaru, who was governor of Babylon and the province Beyond the River during the reigns of Cyrus II and Cambyses II.<\/p>\n<p>According to the book of Daniel, “Darius the Mede received the kingdom” when Belshazzar, king of Babylon, was slain (Dn 5:30-31). Darius was about 62 years old (v 31) and was “the son of Ahasuerus, by birth a Mede” (9:1). Daniel never suggested that Darius was king of Media or of the whole Persian Empire, only of the Chaldean (Babylonian) kingdom. The Babylonian Empire included Mesopotamia (Babylonia and Assyria) and Syro-Palestine (Syria, Phoenicia, and Palestine). In the Persian Empire, that huge area became known as the province of Babylon (Mesopotamia) and Beyond the River (Syro-Palestine). Daniel also recorded that Darius appointed governors in the kingdom. By the third year of Cyrus the Persian (536 <span>BC<\/span>), the first year of Darius the Mede had already passed (Dn 10:1–11:1).<\/p>\n<p>According to Nabonidus’s Chronicle and the Persian Verse Account of Nabonidus (two cuneiform documents from Nabonidus’s reign), Nabonidus was in Tema until Cyrus’s invasion of Babylonia. While he was away, he “entrusted the kingship” to his son Belshazzar. On October 12, 539 <span>BC<\/span>, Babylon fell to Ugbaru, general of Cyrus’s army. Cyrus entered Babylon on October 29, 539 <span>BC<\/span>, and appointed a person named Gubaru governor of Babylon. Gubaru then appointed other governors under him. General Ugbaru died on November 6, 539 <span>BC<\/span>.<\/p>\n<p>Clearly there is no place for Darius the Mede between the reigns of Nabonidus\/Belshazzar and Cyrus II. Thus Darius the Mede must be Cyrus, a subordinate of Cyrus, or Cambyses, crown prince under Cyrus. But Cyrus II is mentioned as a separate person (Dn 6:28; 10:1–11:1), and it seems unlikely that the author would name the same figure both “Cyrus the Persian” and “Darius the Mede.” Cambyses II could not have been 62 years old; also, since he was not made king of Babylon until he became king of the empire in 529 <span>BC<\/span>, Cambyses’ first year could not precede Cyrus’s third year (536 <span>BC<\/span>).<\/p>\n<p>Darius the Mede was thus probably a subordinate of Cyrus who was made ruler of “the realm of the Chaldeans” after Belshazzar and who could have been considered a king by his subjects. Accordingly, the reign of Darius (Dn 6:28) should be understood as simultaneous with that of Cyrus, not as a preceding reign. Thus, Gubaru was made governor of Babylon immediately following the reign of Belshazzar, and he appointed governors, as did Darius the Mede. There is no record of Gubaru’s age, nationality, or ancestry. He may well have been a 62-year-old Mede whose father was named Ahasuerus. The Ahasuerus of the book of Esther and of Ezra 4:6 should be identified with a later king, probably Xerxes I.<\/p>\n<p>Many Babylonian texts record that Gubaru was governor of Babylon and the province Beyond the River for about 14 years (539–525 <span>BC<\/span>). The documents attribute much power to him. His name is a final warning to officials who might disobey the laws. In documents that mention Cyrus II or Cambyses II, crimes in Babylon are stated to be sins against Gubaru, not against Cyrus or Cambyses. The province of Babylon and Beyond the River was the richest and most populous in the Persian Empire, encompassing many nations and languages. For a powerful governor of such a region to be called “king” by his subjects seems only natural.<\/p>\n<p>The case for Gubaru is admittedly circumstantial, but it remains the best solution to the problem. Until further evidence comes to light, it is safe to assume that Darius the Mede, “king over the realm of the Chaldeans,” was actually Gubaru, the known governor of that realm.<\/p>\n<p><em>See also<\/em> Medes, Media, Median; Persia, Persians.<\/p>","summary_ro":"DARIUS Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1). Darius I (521–486 BC) Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal...","summary_en":"DARIUS Name of three emperors in the Persian dynasty of the legendary King Achaemenes. A Darius appears in the biblical books of Ezra, Nehemiah, Haggai, and Zechariah as a Persian king, and in the book of Daniel as a Mede who became king over the Chaldeans (Dn 9:1). Darius I (521–486 BC) Also known as Darius Hystaspes and Darius the Great, Darius I seized the throne of the Persian Empire after the death of Cambyses II. Although he was an Achaemenid, he was from a different branch of the royal...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20487,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":14777,"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":15432,"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":21495,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kadmiel","title_en":"Kadmiel","content_ro":"<h3>KADMIEL<\/h3>\n<p>Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).<\/p>","content_en":"<h3>KADMIEL<\/h3>\n<p>Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).<\/p>","summary_ro":"KADMIEL Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).","summary_en":"KADMIEL Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35016,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sherebiah","title_en":"Sherebiah","content_ro":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","content_en":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","summary_ro":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","summary_en":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":1024,"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":3496,"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":22305,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kohathites Kohath","title_en":"Kohathites Kohath","content_ro":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","content_en":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","summary_ro":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","summary_en":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24650,"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":25333,"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":28043,"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":36729,"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}],"26":[{"id":41791,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69417,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97043,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124669,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11785,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezra (Person)","title_en":"Ezra (Person)","content_ro":"<h3>EZRA (P<span>erson<\/span>)<\/h3>\n<li>1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandments (Ezr 7:11-12; Jer 8:8). In the commission of the Persian king Artaxerxes to Ezra, the king described him as “priest” and “scribe” (Ezr 7:6-11). It was Ezra who began the traditional view of the scribe as a religious leader, a “bookman”; the view lasted until 200 <span>BC<\/span>. Scribes were qualified to teach and preach the Scriptures as well as interpret them, but by the first century <span>AD<\/span>, the scribe’s function was more specialized.<\/li>\n\n<p>As “Secretary of State for Jewish Affairs” in the Persian Empire, Ezra visited Jerusalem about 458 <span>BC<\/span>, and on his return reported his findings. Little was done, however, until Nehemiah went to Jerusalem in 445. Once the city walls had been rebuilt, Ezra instituted a religious reformation in which the ancient Torah (the Law) was made the norm for Jewish life. He also demanded that Jews who had married foreigners must divorce them to maintain the Jewish purity the Torah required. Ezra set an example of piety and dedication through prayer and fasting, and this placed his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish commonwealth, making God’s Word and worship central features. The date and place of his death are unknown.<\/p>\n<p><em>See also<\/em> Ezra, Book of; Postexilic Period.<\/p>\n<li>2. KJV rendering of Ezrah in 1 Chronicles 4:17. <em>See<\/em> Ezrah.<\/li>","content_en":"<h3>EZRA (P<span>erson<\/span>)<\/h3>\n<li>1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandments (Ezr 7:11-12; Jer 8:8). In the commission of the Persian king Artaxerxes to Ezra, the king described him as “priest” and “scribe” (Ezr 7:6-11). It was Ezra who began the traditional view of the scribe as a religious leader, a “bookman”; the view lasted until 200 <span>BC<\/span>. Scribes were qualified to teach and preach the Scriptures as well as interpret them, but by the first century <span>AD<\/span>, the scribe’s function was more specialized.<\/li>\n\n<p>As “Secretary of State for Jewish Affairs” in the Persian Empire, Ezra visited Jerusalem about 458 <span>BC<\/span>, and on his return reported his findings. Little was done, however, until Nehemiah went to Jerusalem in 445. Once the city walls had been rebuilt, Ezra instituted a religious reformation in which the ancient Torah (the Law) was made the norm for Jewish life. He also demanded that Jews who had married foreigners must divorce them to maintain the Jewish purity the Torah required. Ezra set an example of piety and dedication through prayer and fasting, and this placed his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish commonwealth, making God’s Word and worship central features. The date and place of his death are unknown.<\/p>\n<p><em>See also<\/em> Ezra, Book of; Postexilic Period.<\/p>\n<li>2. KJV rendering of Ezrah in 1 Chronicles 4:17. <em>See<\/em> Ezrah.<\/li>","summary_ro":"EZRA (Person) 1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandment...","summary_en":"EZRA (Person) 1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandment...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20957,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jozadak*","title_en":"Jozadak*","content_ro":"<h3>JOZADAK*<\/h3>\n<p>Seraiah’s son and one of the exiles transported by Nebuchadnezzar to Babylonia (1 Chr 6:14-15). He was the father of Jeshua (also called Joshua), the high priest in postexilic Jerusalem during the days of Zerubbabel (Ezr 3:2, 8; 5:2; 10:18; Neh 12:26; Hg 1:1-14; 2:2-4; Zec 6:11). Jozadak is alternately called Jehozadak.<\/p>","content_en":"<h3>JOZADAK*<\/h3>\n<p>Seraiah’s son and one of the exiles transported by Nebuchadnezzar to Babylonia (1 Chr 6:14-15). He was the father of Jeshua (also called Joshua), the high priest in postexilic Jerusalem during the days of Zerubbabel (Ezr 3:2, 8; 5:2; 10:18; Neh 12:26; Hg 1:1-14; 2:2-4; Zec 6:11). Jozadak is alternately called Jehozadak.<\/p>","summary_ro":"JOZADAK* Seraiah’s son and one of the exiles transported by Nebuchadnezzar to Babylonia (1 Chr 6:14-15). He was the father of Jeshua (also called Joshua), the high priest in postexilic Jerusalem during the days of Zerubbabel (Ezr 3:2, 8; 5:2; 10:18; Neh 12:26; Hg 1:1-14; 2:2-4; Zec 6:11). Jozadak is alternately called Jehozadak.","summary_en":"JOZADAK* Seraiah’s son and one of the exiles transported by Nebuchadnezzar to Babylonia (1 Chr 6:14-15). He was the father of Jeshua (also called Joshua), the high priest in postexilic Jerusalem during the days of Zerubbabel (Ezr 3:2, 8; 5:2; 10:18; Neh 12:26; Hg 1:1-14; 2:2-4; Zec 6:11). Jozadak is alternately called Jehozadak.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38795,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Writer","title_en":"Writer","content_ro":"<h3>WRITER<\/h3>\n<p>Professional scribe and\/or secretary; religious scribe and\/or secretary.<\/p>\n<p class=\"h2\" id=\"ProfessionalScribesandSecretaries\">Professional Scribes and Secretaries<\/p>\n<p>Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today.<\/p>\n<p>There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as it takes students now to develop the ability to read and write. Would-be scribes could either enter a regular school or work as an apprentice under a private teacher, though most of them apparently followed the latter procedure. Scribes who were willing to teach could be found everywhere, even in the smaller towns. In fact, most of the scribes had at least one apprentice, who was treated like a son while learning the profession. Such students learned not only from private tutoring but also from the example of their teacher. This kind of education was sufficient to equip young scribes for the normal commercial branches of the craft. They were fully prepared to handle the necessary formulas for the various kinds of legal and business documents, and they could easily take dictation for private correspondence.<\/p>\n<p>For additional study and training, however, it was necessary to attend the regular schools. The schools were attached to temples, and only these schools had the proper facilities to teach the sciences (including mathematics) and literature, which the more advanced scribes had to master. There a budding scribe could study to become even a priest or a “scientist.” In the ruins of ancient cities archaeologists have discovered “textbooks” used by the pupils. Excavators have also uncovered schoolrooms with benches on which the students sat. Some of the ancient Near Eastern texts that have been unearthed are nothing but schoolboy exercises or student copies of originals. These copies are usually not as beautiful or as legible as the originals, which were written by master scribes.<\/p>\n<p>When the teacher wanted to give the students an assignment, he had available in the temple school virtually every type of text imaginable. For elementary work he could have the students practice writing a list of cuneiform signs, much like our learning the letters of the alphabet—except that there were some 600 signs! Another simple assignment would have been to copy dictionaries containing lists of stones, cities, animals, and gods. After such preparatory work, the students could then move on to literary texts and, for example, accurately reproduce a portion of one of the great epics, a hymn, or a prayer. Through arduous study and a lengthy program of instruction and practice, a gifted student could become qualified for scribal service in almost any field.<\/p>\n<p class=\"h2\" id=\"ReligiousScribe\">Religious Scribe<\/p>\n<p>The scribe in Israel undertook a wide range of writing tasks. Often the scribe sat at the gate of the city or in an open area undertaking numerous kinds of writing tasks for illiterate citizens, correspondence, writing of receipts, and contracts. More officially, he kept records and wrote annals. Religious scribes copied the Scriptures. Several of these men are mentioned in the OT: Shebna (2 Kgs 18:18, 37), Shaphan (2 Kgs 22:8-12), Ezra (Ezr 7:6, 11; Neh 8:1, 9, 13; 12:26, 36), Baruch (Jer 36:26, 32), and Jonathan (Jer 37:15, 20).<\/p>\n<p>Paul made use of secretaries or scribes (called amanuenses) when he composed his epistles. The usual procedure for a dictated epistle was for the amanuensis to take down the speaker’s words and produce a transcript, which the author would then review and edit. Taking the edited copy, the amanuensis would produce a final draft, which the author would sign in his own handwriting. Two NT epistles provide the name of an amanuensis: Tertius for Romans (Rom 16:22) and Silvanus for 1 Peter (1 Pt 5:12). Some of Paul’s epistles indicate that he provided the concluding salutation in his own handwriting: 1 Corinthians (1 Cor 16:21), Galatians (Gal 6:11), Colossians (Col 4:18), and 2 Thessalonians (2 Thes 3:17). This indicates that these epistles were penned by someone else—Paul’s amanuensis—prior to his signing off. By contrast, John penned his own epistles (1 Jn 1:4; 2:1, 7-8, 12-14; 2 Jn 1:12; 3 Jn 1:9, 13).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","content_en":"<h3>WRITER<\/h3>\n<p>Professional scribe and\/or secretary; religious scribe and\/or secretary.<\/p>\n<p class=\"h2\" id=\"ProfessionalScribesandSecretaries\">Professional Scribes and Secretaries<\/p>\n<p>Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today.<\/p>\n<p>There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as it takes students now to develop the ability to read and write. Would-be scribes could either enter a regular school or work as an apprentice under a private teacher, though most of them apparently followed the latter procedure. Scribes who were willing to teach could be found everywhere, even in the smaller towns. In fact, most of the scribes had at least one apprentice, who was treated like a son while learning the profession. Such students learned not only from private tutoring but also from the example of their teacher. This kind of education was sufficient to equip young scribes for the normal commercial branches of the craft. They were fully prepared to handle the necessary formulas for the various kinds of legal and business documents, and they could easily take dictation for private correspondence.<\/p>\n<p>For additional study and training, however, it was necessary to attend the regular schools. The schools were attached to temples, and only these schools had the proper facilities to teach the sciences (including mathematics) and literature, which the more advanced scribes had to master. There a budding scribe could study to become even a priest or a “scientist.” In the ruins of ancient cities archaeologists have discovered “textbooks” used by the pupils. Excavators have also uncovered schoolrooms with benches on which the students sat. Some of the ancient Near Eastern texts that have been unearthed are nothing but schoolboy exercises or student copies of originals. These copies are usually not as beautiful or as legible as the originals, which were written by master scribes.<\/p>\n<p>When the teacher wanted to give the students an assignment, he had available in the temple school virtually every type of text imaginable. For elementary work he could have the students practice writing a list of cuneiform signs, much like our learning the letters of the alphabet—except that there were some 600 signs! Another simple assignment would have been to copy dictionaries containing lists of stones, cities, animals, and gods. After such preparatory work, the students could then move on to literary texts and, for example, accurately reproduce a portion of one of the great epics, a hymn, or a prayer. Through arduous study and a lengthy program of instruction and practice, a gifted student could become qualified for scribal service in almost any field.<\/p>\n<p class=\"h2\" id=\"ReligiousScribe\">Religious Scribe<\/p>\n<p>The scribe in Israel undertook a wide range of writing tasks. Often the scribe sat at the gate of the city or in an open area undertaking numerous kinds of writing tasks for illiterate citizens, correspondence, writing of receipts, and contracts. More officially, he kept records and wrote annals. Religious scribes copied the Scriptures. Several of these men are mentioned in the OT: Shebna (2 Kgs 18:18, 37), Shaphan (2 Kgs 22:8-12), Ezra (Ezr 7:6, 11; Neh 8:1, 9, 13; 12:26, 36), Baruch (Jer 36:26, 32), and Jonathan (Jer 37:15, 20).<\/p>\n<p>Paul made use of secretaries or scribes (called amanuenses) when he composed his epistles. The usual procedure for a dictated epistle was for the amanuensis to take down the speaker’s words and produce a transcript, which the author would then review and edit. Taking the edited copy, the amanuensis would produce a final draft, which the author would sign in his own handwriting. Two NT epistles provide the name of an amanuensis: Tertius for Romans (Rom 16:22) and Silvanus for 1 Peter (1 Pt 5:12). Some of Paul’s epistles indicate that he provided the concluding salutation in his own handwriting: 1 Corinthians (1 Cor 16:21), Galatians (Gal 6:11), Colossians (Col 4:18), and 2 Thessalonians (2 Thes 3:17). This indicates that these epistles were penned by someone else—Paul’s amanuensis—prior to his signing off. By contrast, John penned his own epistles (1 Jn 1:4; 2:1, 7-8, 12-14; 2 Jn 1:12; 3 Jn 1:9, 13).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","summary_ro":"WRITER Professional scribe and\/or secretary; religious scribe and\/or secretary. Professional Scribes and Secretaries Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today. There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as i...","summary_en":"WRITER Professional scribe and\/or secretary; religious scribe and\/or secretary. Professional Scribes and Secretaries Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today. There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as i...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":26672,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Musical Instruments","title_en":"Musical Instruments","content_ro":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","content_en":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","summary_ro":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","summary_en":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27240,"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":48251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","content_en":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","summary_ro":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","summary_en":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","content_en":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","summary_ro":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","summary_en":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","content_en":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","summary_ro":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","summary_en":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","content_en":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","summary_ro":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","summary_en":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103503,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","content_en":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","summary_ro":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","summary_en":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103504,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","content_en":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","summary_ro":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","summary_en":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","content_en":"<p><strong>12:27-43<\/strong> <em>The dedication of the new wall<\/em> probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.<\/p>","summary_ro":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","summary_en":"12:27-43 The dedication of the new wall probably happened shortly after its completion (6:15-19). This account probably came from Nehemiah’s personal memoirs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:27","title_en":"Study Note: Neemia 12:27","content_ro":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","content_en":"<p><strong>12:27-29<\/strong> Since few <em>Levites<\/em> had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those <em>throughout the land<\/em> were recruited to create two impressive choirs and orchestras. • <em>Netophathites<\/em> were from near Bethlehem (1 Chr 2:54). • <em>Beth-gilgal<\/em> was near Jericho. • <em>Geba<\/em> and <em>Azmaveth<\/em> were in the territory of Benjamin.<\/p>","summary_ro":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","summary_en":"12:27-29 Since few Levites had returned to live in Jerusalem (see Ezra 2:40-42; 8:15-19), all those throughout the land were recruited to create two impressive choirs and orchestras. • Netophathites were from near Bethlehem (1 Chr 2:54). • Beth-gilgal was near Jericho. • Geba and Azmaveth were in the territory of Benjamin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":27389,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Netophathite Netophah","title_en":"Netophathite Netophah","content_ro":"<h3>NETOPHAH, NETOPHATHITE<\/h3>\n<p>Home and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 <span>BC<\/span>, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22).<\/p>\n<p>First Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Nehemiah 12:28 says that temple singers were gathered from the villages surrounding Jerusalem and from the villages of the Netophathites. Both of these references suggest that Netophah was the name of a district and not just of a town.<\/p>\n<p>The linking of Netophah with Bethlehem (see 1 Chr 2:54; Neh 7:26) indicates that it was in that vicinity. The actual site of Netophah is not known; however, the most probable location is the modern Khirbet Bedd Faluh, three miles (4.8 kilometers) southeast of Bethlehem.<\/p>","content_en":"<h3>NETOPHAH, NETOPHATHITE<\/h3>\n<p>Home and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 <span>BC<\/span>, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22).<\/p>\n<p>First Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Nehemiah 12:28 says that temple singers were gathered from the villages surrounding Jerusalem and from the villages of the Netophathites. Both of these references suggest that Netophah was the name of a district and not just of a town.<\/p>\n<p>The linking of Netophah with Bethlehem (see 1 Chr 2:54; Neh 7:26) indicates that it was in that vicinity. The actual site of Netophah is not known; however, the most probable location is the modern Khirbet Bedd Faluh, three miles (4.8 kilometers) southeast of Bethlehem.<\/p>","summary_ro":"NETOPHAH, NETOPHATHITE Home and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 BC, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22). First Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Neh...","summary_en":"NETOPHAH, NETOPHATHITE Home and designation for two of David’s thirty mighty men (2 Sm 23:28-29; 1 Chr 11:30; 27:13-15). Seraiah, one of the captains who came to Gedaliah, the governor in Jerusalem after its fall to Babylon in 586 BC, was a Netophathite (2 Kgs 25:23; Jer 40:8). Fifty-six men of Netophah are mentioned as among the exiles who returned from Babylon with Zerubbabel and Joshua (Ezr 2:22). First Chronicles 9:16 speaks of Levites who lived in the villages of Netophathites, while Neh...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":3329,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azmaveth (Place)","title_en":"Azmaveth (Place)","content_ro":"<h3>AZMAVETH (P<span>lace<\/span>)<\/h3>\n<p>Town near Anathoth. Forty-two men from the town returned from the Babylonian exile with Zerubbabel (Ezr 2:24; “Beth-azmaveth,” Neh 7:28). Later, Azmaveth supplied singers to help celebrate the dedication of the rebuilt wall of Jerusalem (Neh 12:29). It has been identified as Hizmeh, a site five miles (8 kilometers) north of Jerusalem.<\/p>","content_en":"<h3>AZMAVETH (P<span>lace<\/span>)<\/h3>\n<p>Town near Anathoth. Forty-two men from the town returned from the Babylonian exile with Zerubbabel (Ezr 2:24; “Beth-azmaveth,” Neh 7:28). Later, Azmaveth supplied singers to help celebrate the dedication of the rebuilt wall of Jerusalem (Neh 12:29). It has been identified as Hizmeh, a site five miles (8 kilometers) north of Jerusalem.<\/p>","summary_ro":"AZMAVETH (Place) Town near Anathoth. Forty-two men from the town returned from the Babylonian exile with Zerubbabel (Ezr 2:24; “Beth-azmaveth,” Neh 7:28). Later, Azmaveth supplied singers to help celebrate the dedication of the rebuilt wall of Jerusalem (Neh 12:29). It has been identified as Hizmeh, a site five miles (8 kilometers) north of Jerusalem.","summary_en":"AZMAVETH (Place) Town near Anathoth. Forty-two men from the town returned from the Babylonian exile with Zerubbabel (Ezr 2:24; “Beth-azmaveth,” Neh 7:28). Later, Azmaveth supplied singers to help celebrate the dedication of the rebuilt wall of Jerusalem (Neh 12:29). It has been identified as Hizmeh, a site five miles (8 kilometers) north of Jerusalem.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4468,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Gilgal","title_en":"Beth-Gilgal","content_ro":"<h3>BETH-GILGAL<\/h3>\n<p>Town from which Levitical singers came to Jerusalem to celebrate the rebuilding of the wall under Nehemiah (Neh 12:29). <em>See<\/em> Gilgal #1.<\/p>","content_en":"<h3>BETH-GILGAL<\/h3>\n<p>Town from which Levitical singers came to Jerusalem to celebrate the rebuilding of the wall under Nehemiah (Neh 12:29). <em>See<\/em> Gilgal #1.<\/p>","summary_ro":"BETH-GILGAL Town from which Levitical singers came to Jerusalem to celebrate the rebuilding of the wall under Nehemiah (Neh 12:29). See Gilgal #1.","summary_en":"BETH-GILGAL Town from which Levitical singers came to Jerusalem to celebrate the rebuilding of the wall under Nehemiah (Neh 12:29). See Gilgal #1.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13305,"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":26551,"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}],"30":[{"id":48253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:30","title_en":"Study Note: Neemia 12:30","content_ro":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","content_en":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","summary_ro":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","summary_en":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:30","title_en":"Study Note: Neemia 12:30","content_ro":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","content_en":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","summary_ro":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","summary_en":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103505,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:30","title_en":"Study Note: Neemia 12:30","content_ro":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","content_en":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","summary_ro":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","summary_en":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:30","title_en":"Study Note: Neemia 12:30","content_ro":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","content_en":"<p><strong>12:30<\/strong> The dedication ceremony required that <em>the priests and Levites<\/em> be <em>purified<\/em> and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).<\/p>","summary_ro":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","summary_en":"12:30 The dedication ceremony required that the priests and Levites be purified and ready to enter the Temple area (see Exod 19:10; Num 8:5-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":13459,"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":13697,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gershonites Gershon","title_en":"Gershonites Gershon","content_ro":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","content_en":"<h3>GERSHON, GERSHONITES<\/h3>\n<p>Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21).<\/p>\n<p>In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; Nm 3:17; 26:57; 1 Chr 6:1, 16; 23:6).<\/p>\n<p>According to the book of Numbers, the Gershonites were encamped behind the tabernacle to the west during the wilderness wanderings (Nm 3:23). Early in the second year after the exodus from Egypt, the Gershonite males numbered about 7,500 (v 22). Only those between the ages of 30 and 50 could serve in the tabernacle, which at the time of that early census totaled 2,630 men (4:39-40). They were responsible for the care and transportation of the external furnishings of the tabernacle (3:25-26; 4:24, 27-28) and were given two wagons and four oxen for the purpose, being supervised by Aaron and his sons (4:27).<\/p>\n<p>After the initial settlement of Canaan, the Gershonites were allotted 13 cities among the tribes of Issachar, Asher, Naphtali, and Manasseh in the northern part of Palestine (Jos 21:6).<\/p>\n<p>During the time of King David, they were listed among the Levites appointed to service in the temple (1 Chr 23:6-11). The Gershonite families of Ladan and Jehieli were in charge of the treasury of the house of God (26:20-22). At David’s request, music in the temple was directed in part by Asaph and his family, who were Gershonites (25:1-2). In the reign of King Hezekiah the Gershonites are mentioned among the Levites who cleansed the temple (2 Chr 29:1-6, 12). In the postexilic period the descendants of Asaph celebrated the laying of the temple foundation (Ezr 3:10) and the dedication of the city walls (Neh 12:31-36) with music.<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites.<\/p>","summary_ro":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","summary_en":"GERSHON, GERSHONITES Levi’s oldest son (also spelled Gershom) who went into Egypt with Israel (Gn 46:11; Nm 3:17; 1 Chr 6:1) and was ancestor of a division of Levites (Gershonites) who came out of Egypt with Moses (Ex 6:16-17; Nm 3:18, 21). In the list of the allotment of Levitical cities, the Gershonites were listed as one of the largest Levitical groups in Israel (Jos 21:1-7). Some passages indicate that they were at times dominant among the functioning Levitical groups (Gn 46:11; Ex 6:16; ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:31","title_en":"Study Note: Neemia 12:31","content_ro":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","content_en":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","summary_ro":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","summary_en":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:31","title_en":"Study Note: Neemia 12:31","content_ro":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","content_en":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","summary_ro":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","summary_en":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103506,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:31","title_en":"Study Note: Neemia 12:31","content_ro":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","content_en":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","summary_ro":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","summary_en":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:31","title_en":"Study Note: Neemia 12:31","content_ro":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","content_en":"<p><strong>12:31-37<\/strong> This impressive march <em>proceeded southward along the top of the wall to the Dung Gate<\/em> at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of <em>the house of David<\/em> and up to the <em>Water Gate<\/em> (3:26; 8:1) near the Temple.<\/p>","summary_ro":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","summary_en":"12:31-37 This impressive march proceeded southward along the top of the wall to the Dung Gate at the southern end of the city (3:13-14). Then the procession continued north on the wall along the east side of the city, past the ruins of the house of David and up to the Water Gate (3:26; 8:1) near the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":16838,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hoshaiah","title_en":"Hoshaiah","content_ro":"<h3>HOSHAIAH<\/h3>\n<li>1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32).<\/li>\n<li>2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.<\/li>","content_en":"<h3>HOSHAIAH<\/h3>\n<li>1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32).<\/li>\n<li>2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.<\/li>","summary_ro":"HOSHAIAH 1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32). 2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.","summary_en":"HOSHAIAH 1. Prince of Judah who led a contingent of princes in procession at the dedication of the walls of Jerusalem after they were rebuilt (Neh 12:32). 2. Father of Azariah (Jer 42:1; 43:2). Azariah was a leader of the people of Judah after the fall of Jerusalem.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":3292,"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":25335,"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}],"34":[{"id":4304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Benjamin (Person)","title_en":"Benjamin (Person)","content_ro":"<h3>BENJAMIN (P<span>erson<\/span>)<\/h3>\n<li>1. Youngest of Jacob’s 12 sons and full brother to Joseph. Jacob named him Benjamin (“son of my right hand”) after his dying mother Rachel had called him Ben-oni (“son of my sorrow,” Gn 35:18). After Joseph had been sold into Egypt by his half brothers, their father, Jacob, assumed that Joseph was dead and became very protective of Benjamin. Later, with Joseph controlling the plot, Benjamin was used in the reunion in Egypt of Jacob and his 12 sons (Gn 42–45). When prophesying concerning each of his sons, Jacob spoke of Benjamin’s skill as a warrior or prophesied of the military fame of his descendants by saying, “Benjamin is a wolf that prowls. He devours his enemies in the morning, and in the evening he divides the plunder” (49:27, <span>nlt<\/span>). <em>See<\/em> Benjamin, Tribe of.<\/li>\n<li>2. Bilhan’s son and Jacob’s great-grandson (1 Chr 7:10).<\/li>\n<li>3. Member of Harim’s clan of the postexilic community who married a pagan wife (Ezr 10:32).<\/li>\n<li>4. One who repaired a section of the wall next to his own house (Neh 3:23).<\/li>\n<li>5. One of the company of Jews who participated in the dedication of the wall at Jerusalem (Neh 12:34). He may be the same as #4 above.<\/li>","content_en":"<h3>BENJAMIN (P<span>erson<\/span>)<\/h3>\n<li>1. Youngest of Jacob’s 12 sons and full brother to Joseph. Jacob named him Benjamin (“son of my right hand”) after his dying mother Rachel had called him Ben-oni (“son of my sorrow,” Gn 35:18). After Joseph had been sold into Egypt by his half brothers, their father, Jacob, assumed that Joseph was dead and became very protective of Benjamin. Later, with Joseph controlling the plot, Benjamin was used in the reunion in Egypt of Jacob and his 12 sons (Gn 42–45). When prophesying concerning each of his sons, Jacob spoke of Benjamin’s skill as a warrior or prophesied of the military fame of his descendants by saying, “Benjamin is a wolf that prowls. He devours his enemies in the morning, and in the evening he divides the plunder” (49:27, <span>nlt<\/span>). <em>See<\/em> Benjamin, Tribe of.<\/li>\n<li>2. Bilhan’s son and Jacob’s great-grandson (1 Chr 7:10).<\/li>\n<li>3. Member of Harim’s clan of the postexilic community who married a pagan wife (Ezr 10:32).<\/li>\n<li>4. One who repaired a section of the wall next to his own house (Neh 3:23).<\/li>\n<li>5. One of the company of Jews who participated in the dedication of the wall at Jerusalem (Neh 12:34). He may be the same as #4 above.<\/li>","summary_ro":"BENJAMIN (Person) 1. Youngest of Jacob’s 12 sons and full brother to Joseph. Jacob named him Benjamin (“son of my right hand”) after his dying mother Rachel had called him Ben-oni (“son of my sorrow,” Gn 35:18). After Joseph had been sold into Egypt by his half brothers, their father, Jacob, assumed that Joseph was dead and became very protective of Benjamin. Later, with Joseph controlling the plot, Benjamin was used in the reunion in Egypt of Jacob and his 12 sons (Gn 42–45). When prophesyin...","summary_en":"BENJAMIN (Person) 1. Youngest of Jacob’s 12 sons and full brother to Joseph. Jacob named him Benjamin (“son of my right hand”) after his dying mother Rachel had called him Ben-oni (“son of my sorrow,” Gn 35:18). After Joseph had been sold into Egypt by his half brothers, their father, Jacob, assumed that Joseph was dead and became very protective of Benjamin. Later, with Joseph controlling the plot, Benjamin was used in the reunion in Egypt of Jacob and his 12 sons (Gn 42–45). When prophesyin...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18987,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (P<span>erson<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 <span>BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the <span>kjv<\/span>.<\/li>\n<p>Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 <span>BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 <span>BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 <span>BC<\/span>, ruled a world empire from Assyria.<\/p>\n<p>God informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign <span>Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, <span>nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see <span>nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\n<p>Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\n<p>Early Ministry<\/p>\n<p>The messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 <span>BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\n<p>The finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (<span>nlt<\/span>). The words “So be it, <span>Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\n<p>Small towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\n<p>Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\n<p>Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 <span>BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 <span>BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 <span>BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\n<p>Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\n<p>Ministry during the Reign of Jehoiakim<\/p>\n<p>In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\n<p>Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the <span>Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, <span>nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\n<p>Crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\n<p>Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 <span>BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\n<p>Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 <span>BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\n<p>A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\n<p>Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 <span>BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\n<p>In 599 <span>BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\n<p>Ministry during the Reign of Zedekiah<\/p>\n<p>Nebuchadnezzar’s siege of Jerusalem in 598 <span>BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 <span>BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\n<p>Jehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\n<p>Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\n<p>In Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 <span>BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\n<p>The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 <span>BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\n<p>The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\n<p>Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 <span>BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\n<p>Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\n<p>After the Fall of Jerusalem<\/p>\n<p>A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\n<p>The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\n<p>Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 <span>BC<\/span>.<\/p>\n<p>Jews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 <span>BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\n<p>Though Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, <span>nlt<\/span>). <em>See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21014,"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":34905,"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}],"35":[{"id":20489,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25533,"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":25612,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Micaiah","title_en":"Micaiah","content_ro":"<h3>MICAIAH<\/h3>\n<li>1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25).<\/li>\n<li>2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high priest had found in the temple (2 Kgs 22:12; 2 Chr 34:20, “Abdon, son of Micah”).<\/li>\n<li>3. Alternate rendering of Maacah, mother of Judah’s King Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>4. Teacher commissioned by King Jehoshaphat to teach the law of the Lord throughout Judah (2 Chr 17:7).<\/li>\n<li>5. Alternate spelling of Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>7. Gemariah’s son, who reported the words of the Lord to Jewish princes during the reign of King Jehoiakim (Jer 36:11-13).<\/li>","content_en":"<h3>MICAIAH<\/h3>\n<li>1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25).<\/li>\n<li>2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high priest had found in the temple (2 Kgs 22:12; 2 Chr 34:20, “Abdon, son of Micah”).<\/li>\n<li>3. Alternate rendering of Maacah, mother of Judah’s King Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>4. Teacher commissioned by King Jehoshaphat to teach the law of the Lord throughout Judah (2 Chr 17:7).<\/li>\n<li>5. Alternate spelling of Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>7. Gemariah’s son, who reported the words of the Lord to Jewish princes during the reign of King Jehoiakim (Jer 36:11-13).<\/li>","summary_ro":"MICAIAH 1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25). 2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high pries...","summary_en":"MICAIAH 1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25). 2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high pries...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25639,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Michaiah*","title_en":"Michaiah*","content_ro":"<h3>MICHAIAH*<\/h3>\n<li>1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. <em>See<\/em> Micaiah #2.<\/li>\n<li>2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. <em>See<\/em> Micaiah #4.<\/li>\n<li>4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. <em>See<\/em> Micaiah #6.<\/li>\n<li>6. KJV spelling of Micaiah, Gemariah’s son, in Jeremiah 36:11-13. <em>See<\/em> Micaiah #7.<\/li>","content_en":"<h3>MICHAIAH*<\/h3>\n<li>1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. <em>See<\/em> Micaiah #2.<\/li>\n<li>2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. <em>See<\/em> Micaiah #4.<\/li>\n<li>4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. <em>See<\/em> Micaiah #6.<\/li>\n<li>6. KJV spelling of Micaiah, Gemariah’s son, in Jeremiah 36:11-13. <em>See<\/em> Micaiah #7.<\/li>","summary_ro":"MICHAIAH* 1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. See Micaiah #2. 2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. See Maacah, Maachah (Person) #4. 3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. See Micaiah #4. 4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. See Mica #2. 5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. See Micaiah #6. 6. ...","summary_en":"MICHAIAH* 1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. See Micaiah #2. 2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. See Maacah, Maachah (Person) #4. 3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. See Micaiah #4. 4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. See Mica #2. 5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. See Micaiah #6. 6. ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34906,"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":38855,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zaccur","title_en":"Zaccur","content_ro":"<h3>ZACCUR<\/h3>\n<li>1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4).<\/li>\n<li>2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26).<\/li>\n<li>3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27).<\/li>\n<li>4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr 25:10). Descendants of Zaccur were present at the dedication of the city wall following the exile (Neh 12:35).<\/li>\n<li>5. One of the descendants of Bigvai who returned to Jerusalem with Ezra (Ezr 8:14).<\/li>\n<li>6. Son of Imri who worked on repairing Jerusalem’s wall in the vicinity of the Sheep Gate (Neh 3:2).<\/li>\n<li>7. One of the Levites who signed Nehemiah’s covenant to obey the law of God (Neh 10:12).<\/li>\n<li>8. Son of Mattaniah and father of Hanan, the assistant to the storehouse treasurers during Nehemiah’s time (Neh 13:13). Some have suggested that he is the same as #7 above.<\/li>","content_en":"<h3>ZACCUR<\/h3>\n<li>1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4).<\/li>\n<li>2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26).<\/li>\n<li>3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27).<\/li>\n<li>4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr 25:10). Descendants of Zaccur were present at the dedication of the city wall following the exile (Neh 12:35).<\/li>\n<li>5. One of the descendants of Bigvai who returned to Jerusalem with Ezra (Ezr 8:14).<\/li>\n<li>6. Son of Imri who worked on repairing Jerusalem’s wall in the vicinity of the Sheep Gate (Neh 3:2).<\/li>\n<li>7. One of the Levites who signed Nehemiah’s covenant to obey the law of God (Neh 10:12).<\/li>\n<li>8. Son of Mattaniah and father of Hanan, the assistant to the storehouse treasurers during Nehemiah’s time (Neh 13:13). Some have suggested that he is the same as #7 above.<\/li>","summary_ro":"ZACCUR 1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4). 2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26). 3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27). 4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr ...","summary_en":"ZACCUR 1. Reubenite and father of Shammua, one of the 12 spies in the reconnaissance of Canaan (Nm 13:4). 2. Simeonite who was the son of Hammuel and the father of Shimei (1 Chr 4:26). 3. One of the descendants of Merari in the record of the divisions of the priests (1 Chr 24:27). 4. One of the sons of Asaph who was assigned responsibility for the temple service (1 Chr 25:2). Zaccur and his sons and brothers were assigned the third lot among the various duties for the temple musicians (1 Chr ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39055,"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":48255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:35","title_en":"Study Note: Neemia 12:35","content_ro":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","content_en":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","summary_ro":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","summary_en":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:35","title_en":"Study Note: Neemia 12:35","content_ro":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","content_en":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","summary_ro":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","summary_en":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103507,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:35","title_en":"Study Note: Neemia 12:35","content_ro":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","content_en":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","summary_ro":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","summary_en":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131133,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:35","title_en":"Study Note: Neemia 12:35","content_ro":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","content_en":"<p><strong>12:35<\/strong> Long, slender, metal <em>trumpets<\/em> were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants <em>of Asaph.<\/em><\/p>","summary_ro":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","summary_en":"12:35 Long, slender, metal trumpets were played for festive, joyous occasions (1 Chr 13:8; 15:23; 16:6, 42; Ezra 3:10) by the descendants of Asaph.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":41792,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69418,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97044,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124670,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ezra","title_en":"Ezra","content_ro":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","content_en":"<h3>Ezra<\/h3>\n<p>Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures.<\/p>\n<p>As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 <span>BC<\/span>, bringing articles for the Temple and the mission of establishing God’s laws and the laws of Persia. One of his first reforms was to confront the sin of intermarriage with pagan neighbors (9:1–10:44). Later, after the city walls were rebuilt in 445 <span>BC<\/span> (Neh 6:15), Ezra led the community to obey God’s law more fully (Neh 8:13-15).<\/p>\n<p>Ezra honored God through his handling of finances. The Persian king trusted Ezra’s judgment and allowed him to ask for more money when needed (Ezra 7:15-20). Ezra gave others the responsibility for financial affairs whenever he could and required strict financial integrity (8:24-30). He identified certain financial resources as holy and belonging to God.<\/p>\n<p>Ezra humbled himself before God when the people began their journey (8:21-23), when he found out about the people’s unholy marriages (9:5-15), and when he gathered those required to divorce their pagan wives (10:6). He always recognized that God’s gracious hand—not his own ability or wisdom—enabled good things to happen (7:6, 9, 28; 8:18, 22, 31; 9:8-9). He studied and lived by God’s Word and taught others to follow what God revealed (7:10). He was a teacher and servant-leader, not a self-important official who lorded it over other people.<\/p>\n<p>Ezra’s piety and dedication, demonstrated through prayer and fasting, put his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish community, making God’s Word and worship central priorities.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezra 7:1–10:44; Neh 8:1-18; 12:1, 26, 36<\/p>","summary_ro":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","summary_en":"Ezra Ezra was a priest and scribe of the high-priestly line of Zadok (Ezra 7:1-5, 11-12; cp. Neh 8:2, 9). He was a leader in Judah following the Jews’ return from exile. As a scribe, Ezra was not just a copyist but a disciplined student of God’s laws (Ezra 7:6) who was qualified to teach, preach, and interpret the Scriptures. As an important official who assisted the king with Jewish affairs in the Persian Empire, Ezra visited Jerusalem around 458 BC, bringing articles for the Temple and the ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3256,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azarael*","title_en":"Azarael*","content_ro":"<h3>AZARAEL*<\/h3>\n<p>KJV form of Azarel in Nehemiah 12:36. <em>See<\/em> Azarel #6.<\/p>","content_en":"<h3>AZARAEL*<\/h3>\n<p>KJV form of Azarel in Nehemiah 12:36. <em>See<\/em> Azarel #6.<\/p>","summary_ro":"AZARAEL* KJV form of Azarel in Nehemiah 12:36. See Azarel #6.","summary_en":"AZARAEL* KJV form of Azarel in Nehemiah 12:36. See Azarel #6.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3262,"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":11782,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezra (Person)","title_en":"Ezra (Person)","content_ro":"<h3>EZRA (P<span>erson<\/span>)<\/h3>\n<li>1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandments (Ezr 7:11-12; Jer 8:8). In the commission of the Persian king Artaxerxes to Ezra, the king described him as “priest” and “scribe” (Ezr 7:6-11). It was Ezra who began the traditional view of the scribe as a religious leader, a “bookman”; the view lasted until 200 <span>BC<\/span>. Scribes were qualified to teach and preach the Scriptures as well as interpret them, but by the first century <span>AD<\/span>, the scribe’s function was more specialized.<\/li>\n\n<p>As “Secretary of State for Jewish Affairs” in the Persian Empire, Ezra visited Jerusalem about 458 <span>BC<\/span>, and on his return reported his findings. Little was done, however, until Nehemiah went to Jerusalem in 445. Once the city walls had been rebuilt, Ezra instituted a religious reformation in which the ancient Torah (the Law) was made the norm for Jewish life. He also demanded that Jews who had married foreigners must divorce them to maintain the Jewish purity the Torah required. Ezra set an example of piety and dedication through prayer and fasting, and this placed his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish commonwealth, making God’s Word and worship central features. The date and place of his death are unknown.<\/p>\n<p><em>See also<\/em> Ezra, Book of; Postexilic Period.<\/p>\n<li>2. KJV rendering of Ezrah in 1 Chronicles 4:17. <em>See<\/em> Ezrah.<\/li>","content_en":"<h3>EZRA (P<span>erson<\/span>)<\/h3>\n<li>1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandments (Ezr 7:11-12; Jer 8:8). In the commission of the Persian king Artaxerxes to Ezra, the king described him as “priest” and “scribe” (Ezr 7:6-11). It was Ezra who began the traditional view of the scribe as a religious leader, a “bookman”; the view lasted until 200 <span>BC<\/span>. Scribes were qualified to teach and preach the Scriptures as well as interpret them, but by the first century <span>AD<\/span>, the scribe’s function was more specialized.<\/li>\n\n<p>As “Secretary of State for Jewish Affairs” in the Persian Empire, Ezra visited Jerusalem about 458 <span>BC<\/span>, and on his return reported his findings. Little was done, however, until Nehemiah went to Jerusalem in 445. Once the city walls had been rebuilt, Ezra instituted a religious reformation in which the ancient Torah (the Law) was made the norm for Jewish life. He also demanded that Jews who had married foreigners must divorce them to maintain the Jewish purity the Torah required. Ezra set an example of piety and dedication through prayer and fasting, and this placed his reforming zeal in proper spiritual perspective. He set the pattern for life in the postexilic Jewish commonwealth, making God’s Word and worship central features. The date and place of his death are unknown.<\/p>\n<p><em>See also<\/em> Ezra, Book of; Postexilic Period.<\/p>\n<li>2. KJV rendering of Ezrah in 1 Chronicles 4:17. <em>See<\/em> Ezrah.<\/li>","summary_ro":"EZRA (Person) 1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandment...","summary_en":"EZRA (Person) 1. Religious reformer following Israel’s return from exile. Ezra’s genealogy (Ezr 7:1-5; cf. 1 Chr 6:3-15) places him in the high priestly Aaron-Zadok family line, which accounts for the importance of his scribal and priestly activities. He is called “priest” (Ezr 10:10, 16; Neh 8:2), “scribe” (Ezr 7:6; Neh 12:36), and “priest and scribe” (Ezr 7:11-12; Neh 8:9; 12:26). The OT scribe was not a mere copyist, as in Christ’s time, but a profound student of God’s laws and commandment...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13836,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gilalai","title_en":"Gilalai","content_ro":"<h3>GILALAI<\/h3>\n<p>Musician present at the dedication of the Jerusalem wall, rebuilt during Ezra’s time (Neh 12:36).<\/p>","content_en":"<h3>GILALAI<\/h3>\n<p>Musician present at the dedication of the Jerusalem wall, rebuilt during Ezra’s time (Neh 12:36).<\/p>","summary_ro":"GILALAI Musician present at the dedication of the Jerusalem wall, rebuilt during Ezra’s time (Neh 12:36).","summary_en":"GILALAI Musician present at the dedication of the Jerusalem wall, rebuilt during Ezra’s time (Neh 12:36).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15213,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hanani","title_en":"Hanani","content_ro":"<h3>HANANI<\/h3>\n<li> 1. Seer who rebuked King Asa for giving treasure to Ben-hadad of Syria to persuade him to attack Israel. Hanani was imprisoned for his preaching (2 Chr 16:1-10). Hanani was the father of the prophet Jehu, who made protests against Baasha, king of Israel (1 Kgs 16:1-7), and Jehoshaphat, king of Judah (2 Chr 19:2).<\/li>\n<li> 2. Heman’s son, David’s seer, and a musician in the temple (1 Chr 25:4, 25).<\/li>\n<li> 3. Priest who obeyed Ezra’s exhortation to divorce his pagan wife after returning from exile (Ezr 10:20).<\/li>\n<li> 4. Brother of Nehemiah who induced him to act on behalf of the Jews when he reported the state of Jerusalem and Judah (Neh 1:2). Hanani was later given responsibility for the city of Jerusalem (7:2).<\/li>\n<li> 5. Priest and musician who participated in the dedication of the rebuilt walls of Jerusalem (Neh 12:36).<\/li>","content_en":"<h3>HANANI<\/h3>\n<li> 1. Seer who rebuked King Asa for giving treasure to Ben-hadad of Syria to persuade him to attack Israel. Hanani was imprisoned for his preaching (2 Chr 16:1-10). Hanani was the father of the prophet Jehu, who made protests against Baasha, king of Israel (1 Kgs 16:1-7), and Jehoshaphat, king of Judah (2 Chr 19:2).<\/li>\n<li> 2. Heman’s son, David’s seer, and a musician in the temple (1 Chr 25:4, 25).<\/li>\n<li> 3. Priest who obeyed Ezra’s exhortation to divorce his pagan wife after returning from exile (Ezr 10:20).<\/li>\n<li> 4. Brother of Nehemiah who induced him to act on behalf of the Jews when he reported the state of Jerusalem and Judah (Neh 1:2). Hanani was later given responsibility for the city of Jerusalem (7:2).<\/li>\n<li> 5. Priest and musician who participated in the dedication of the rebuilt walls of Jerusalem (Neh 12:36).<\/li>","summary_ro":"HANANI 1. Seer who rebuked King Asa for giving treasure to Ben-hadad of Syria to persuade him to attack Israel. Hanani was imprisoned for his preaching (2 Chr 16:1-10). Hanani was the father of the prophet Jehu, who made protests against Baasha, king of Israel (1 Kgs 16:1-7), and Jehoshaphat, king of Judah (2 Chr 19:2). 2. Heman’s son, David’s seer, and a musician in the temple (1 Chr 25:4, 25). 3. Priest who obeyed Ezra’s exhortation to divorce his pagan wife after returning from exile (Ezr ...","summary_en":"HANANI 1. Seer who rebuked King Asa for giving treasure to Ben-hadad of Syria to persuade him to attack Israel. Hanani was imprisoned for his preaching (2 Chr 16:1-10). Hanani was the father of the prophet Jehu, who made protests against Baasha, king of Israel (1 Kgs 16:1-7), and Jehoshaphat, king of Judah (2 Chr 19:2). 2. Heman’s son, David’s seer, and a musician in the temple (1 Chr 25:4, 25). 3. Priest who obeyed Ezra’s exhortation to divorce his pagan wife after returning from exile (Ezr ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21015,"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":23753,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maai","title_en":"Maai","content_ro":"<h3>MAAI<\/h3>\n<p>Priestly musician who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:36).<\/p>","content_en":"<h3>MAAI<\/h3>\n<p>Priestly musician who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:36).<\/p>","summary_ro":"MAAI Priestly musician who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:36).","summary_en":"MAAI Priestly musician who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:36).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25722,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Milalai","title_en":"Milalai","content_ro":"<h3>MILALAI<\/h3>\n<p>Participant in the dedication of the rebuilt Jerusalem wall (Neh 12:36).<\/p>","content_en":"<h3>MILALAI<\/h3>\n<p>Participant in the dedication of the rebuilt Jerusalem wall (Neh 12:36).<\/p>","summary_ro":"MILALAI Participant in the dedication of the rebuilt Jerusalem wall (Neh 12:36).","summary_en":"MILALAI Participant in the dedication of the rebuilt Jerusalem wall (Neh 12:36).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27360,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethaneel*, Nethanel","title_en":"Nethaneel*, Nethanel","content_ro":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. 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> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","content_en":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. 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> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","summary_ro":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","summary_en":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34907,"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}],"37":[{"id":19227,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>JERUSALEM<\/h3>\n<p>Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel.<\/p>\n<p>Preview<\/p>\n<p>• Meaning of the Name<\/p>\n<p>• Geographical Situation<\/p>\n<p>• History<\/p>\n<p class=\"h2\" id=\"MeaningoftheName\">Meaning of the Name<\/p>\n<h5>Egyptian Meaning<\/h5>\n<p>The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries <span>BC<\/span> in the form probably transliterated <em>Urusalimum.<\/em><\/p>\n<h5>Semitic Meaning<\/h5>\n<p>In the 14th century <span>BC<\/span> the name appears in the Abdi-Hepa correspondence from Tell el-Amarna, written <em>Urusalim.<\/em> Later it is found in the inscription of the Assyrian monarch Sennacherib, written <em>Ursalimmu.<\/em> The two transparently Semitic elements, <em>uru<\/em> (city) and <em>salim<\/em> (a divine name), have produced the hyphenated composite meaning “the city of [the god] Salim.” Hyphenating geographic names to incorporate divine elements was a common practice in the ancient Near Eastern world, and the deity Salim, or Shalem (Akkadian, Shulmanu; cf. Solomon), was a member of the Amorite pantheon (cf. Ez 16:3). Since the oldest textual evidence—Egyptian, West Semitic, and Akkadian—supports only <em>urusalim,<\/em> and since the OT itself attests that Jerusalem was not originally a Hebrew city, it is probable that the Semitic etymological origin of this name produced the meaning “the city of [the god] Salim.”<\/p>\n<h5>Hebrew\/Aramaic Meaning<\/h5>\n<p>In the Hebrew OT, Jerusalem is written <span class=\"hebrew\" lang=\"he\">yerushalayim<\/span><em>,<\/em> and in the Aramaic portions the name is rendered <em>yerushalem.<\/em> Containing the elements <span class=\"hebrew\" lang=\"he\">yarah<\/span> (“to found,” cf. Jb 38:6) and <span class=\"hebrew\" lang=\"he\">shalem<\/span> (a divine name), it yields the meaning “the foundation of [the god] Shalem,” the <em>sh<\/em> of the Hebrew\/Aramaic to be taken as the phonemic equivalent of the Akkadian <em>s.<\/em><\/p>\n<h5>Greek Meaning<\/h5>\n<p>In the NT, Jerusalem translates the two Greek words <span class=\"greek\" lang=\"el\">Ierousalem<\/span> and <span class=\"greek\" lang=\"el\">Hierosoluma<\/span><em>.<\/em> The former is simply the Greek transliteration of the OT Aramaic form; the latter reflects the word <span class=\"greek\" lang=\"el\">hieros<\/span> (holy), representing a Hellenized paronomasia, corresponding neither with the Semitic root of the name nor with the city’s historical reality.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSituation\">Geographical Situation<\/p>\n<p>Jerusalem is situated 31º 46’ 45” north latitude and 35º 13’ 25” east longitude. The city rises to just over 2,500 feet (762 meters) above sea level and rests some 14 miles (22.5 kilometers) west of the northern end of the Dead Sea and approximately 33 miles (53 kilometers) east of the Mediterranean coast.<\/p>\n<p>A Mediterranean climate pervades Jerusalem. From October to May, the city experiences its rainy season, with an annual accumulation of about 25 inches (63.5 centimeters). Throughout January and February the rains are often driven by winds, and the mercury drops to near freezing (cf. Ezr 10:9); the coldest weather coincides with the days of heaviest rainfall. Snow falls two years out of three. There is no rain between May and September, and a high percentage of solar radiation produces oppressive heat.<\/p>\n<p>Like Rome, Jerusalem is a city set on hills. A cluster of five hills comprise the denuded quadrilateral landmass roughly one mile (1.6 kilometers) long and one-half mile (.8 kilometer) wide, bordered on all sides, except the north, by deep ravines. Stationed astride the crest of Palestine’s central plateau and located at the crossroad of the watershed route connecting Hebron, Bethlehem, Shechem (Nablus), and points north with the longitudinal route from the Jordan Valley and the several arteries to the Mediterranean, Jerusalem is commercially central to the country. The lateral highway through the Judean mountains and eastward could not pass south of Jerusalem, being blocked by the Dead Sea and its sheer cliffs. Because it lacked significant water supply, the city’s strategic commercial location was probably the deciding criterion for its original occupation.<\/p>\n<p>Water, a lifeline of civilization, has always been in meager supply at Jerusalem. The only natural source of permanent water was the spring at Gihon, today sometimes called the Virgin’s Fountain, located in the Kidron Valley immediately east of the ancient fortress conquered by David. Tunnels were burrowed to provide access to the Gihon when Jerusalem was besieged. Later, the Siloam Tunnel was cut through nearly 1,800 feet (548.6 meters) of limestone, allowing the waters of the Gihon to pass through the hill of Zion to the pool of Siloam.<\/p>\n<p>Farther south, where the Kidron and Hinnom Valleys converge, there was another spring, called En-rogel in the Bible (modern Bir Eyyub). Owing to the lowering of the water table, this source of water ceased to percolate and was subsequently converted into a well.<\/p>\n<p>These two sources were clearly insufficient to sustain a sizable population, and both were too deep in the Kidron to be employed for irrigation. Hence, a vast network of cisterns, reservoirs, and water conduits for supplemental supply has been devised since ancient times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>The Pre-Israelite Period<\/h5>\n<p>Paleolithic and Mesolithic flint implements of an Acheulian type found in the plain of the Rephaim constitute the earliest evidence of the existence of human beings in the area of Jerusalem. Near the beginning of the fourth millennium <span>BC<\/span>, the southeastern hill was first occupied by a sedentary group, a fact evinced from the artifactual remains recovered from three graves and the pottery type discovered on bedrock. By 1800 <span>BC<\/span>, the crest of the southeastern hill was walled in rudimentary form.<\/p>\n<p>From the Bible one learns that Abraham paid tithes to Melchizedek, king of Salem (Gn 14:17-20). Again (ch 22) the great patriarch visited an area later incorporated into Jerusalem, Mt Moriah, the site where Isaac was nearly sacrificed. Second Chronicles 3:1 identifies Mt Moriah as the temple hill. In the 15th century <span>BC<\/span> or thereabouts the Hurrians (possibly the biblical Horites) penetrated into Palestine. About the same time at Jerusalem, extensive building activities were initiated and improved fortification methods were introduced. Accordingly, most writers attribute these projects at Jerusalem to the Hurrian infiltration.<\/p>\n<h5>Conquest and Settlement Period<\/h5>\n<p>Upon learning of Gibeon’s placation of Joshua’s army (Jos 9), Adoni-zedek, king of Jerusalem, formed a coalition with the kings of Hebron, Jarmuth, Lachish, and Eglon and attacked Gibeon. In response, Joshua marshaled his forces and defeated the coalition, killing all five monarchs at Makkedah (Jos 10:16-27). It appears that the tribe of Judah temporarily took control of Jerusalem and burned it in the wake of this victory (Jgs 1:8). However, the Jebusites reoccupied the site (Jos 15:63; 1 Chr 11:4-5). Apparently, the Jebusites more or less maintained control of Jerusalem until the time of David.<\/p>\n<p>The city appears again as a boundary separating the tribal inheritances of Judah and Benjamin, becoming the southern border of the latter’s domain. The identification of the “shoulder of the Jebusite” (<span>rsv<\/span> Jos 15:8; 18:16) with Jerusalem is usually explained as a reference to the southwestern hill, probably held also by the Jebusites at this time.<\/p>\n<h5>David’s Jerusalem<\/h5>\n<p>Following the Philistine victory atop Mt Gilboa, where Saul and Jonathan were killed in battle (1 Sm 31), David reigned over the tribe of Judah from Hebron, while a surviving son of Saul, Ishbosheth, ruled over the northern tribes from Mahanaim. During the two-year struggle that ensued, the house of David grew stronger while the forces of Ishbosheth shrunk considerably (2 Sm 3:1). This struggle culminated in the death and decapitation of Ishbosheth and the dispersion of his forces. David became the undisputed monarch of all the tribes of Israel.<\/p>\n\n<p>But the new monarch recognized that a consolidated national capital acceptable to both the north and the south would have to be created. Jerusalem had remained neutral in the conflict, being the site of a Jebusite enclave. It also represented a location that was militarily desirable, and by being commercially central to the fledgling nation, it was ideally suited.<\/p>\n<p>In the course of David’s 33-year reign at Jerusalem he made the city into the center of an empire that stretched from Egypt to the Euphrates River. He engaged in considerable building and expansion of the city. He fortified the Canaanite walls and prepared an extension of the city, possibly along the east slope of Zion.<\/p>\n<p>David also constructed a royal residence, receiving the technology and many materials from Hiram, king of Tyre (2 Sm 5:11). Nehemiah 12:37 suggests that this palace also may have been near the east side of the southeastern hill. It was from a window of this house that Michal saw David dancing in an undignified manner—according to her perception (2 Sm 6:16-23). From the roof of this palace David gazed upon Bathsheba as she bathed (11:2-5), and from this residence he plotted the murder of her husband, Uriah (vv 14-25).<\/p>\n<p>By bringing the ark of the covenant to Jerusalem (2 Sm 6:1-15)—implying that Yahweh would reside there—David displayed his most profound leadership. For in this perceptive act he merged for the first time in Israel’s history its political and religious capitals. Jerusalem took on the unique character of a holy city <em>and<\/em> a royal city. As a result, the city would be known as the “city of David” (5:7) as well as the “city of God” (Ps 46:4). Adult male Jews would make their pilgrimages to Jerusalem to take part in the feasts and offerings. It only remained for David to make this arrangement permanent, to enshrine Yahweh at Jerusalem forever by building him a temple. David aspired to do so (2 Sm 7), but God responded that such an undertaking was to be reserved for a son of the king.<\/p>\n<h5>The First Temple Period<\/h5>\n<p>A growing national realization of the extent and impact of the Davidic empire was employed by Solomon to full advantage. Himself an innovative and dynamic administrator, Solomon turned Jerusalem into a cosmopolitan center. The revenues of caravans from Egypt to Babylonia as well as the Phoenician trade with Elath, the Red Sea, and Ophir passed through his royal capital. Solomon’s own naval fleet traveled as far as Tarshish, most likely located on an island along the western coast of Spain. These expeditions returned every three years with such exotic commodities as apes, peacocks, silver, iron, tin, ivory, and gold. The capital swelled with residents and visitors, and the monarch’s fame became proverbial (1 Kgs 10).<\/p>\n<p>Solomon was the great OT builder of Jerusalem. His most significant building enterprise was undoubtedly the first temple. Erected on the summit of the temple hill, this edifice required seven years to construct, from April\/May 966 (1 Kgs 6:1) to October\/November 959 (v 38). Hiram again provided both the technology and the cedar beams.<\/p>\n<p>One may find in 1 Kings 10:27 a succinct encapsulation of the economic wealth lavished upon Jerusalem by Solomon: silver became as abundant as stone, and cedar was as common as sycamore. It is estimated that the annual revenues that coursed into Jerusalem were as high as $17 million. Ironically, it was the fiscal factor that became the burden of Solomon’s monarchy. Overextending himself financially, his economic and political programs soon required the levying of heavy taxes (1 Kgs 4:7-19) and the drafting of Israelites into forced labor (1 Kgs 5:13-18; cf. 9:20-23). These were the primary factors that prompted the schism in Israel’s political structure after the death of Solomon and resulted in a divided monarchy by 930 <span>BC<\/span>.<\/p>\n<p>When the Babylonian army laid final siege to Jerusalem (588 <span>BC<\/span>), capturing it after many months, the city was completely decimated. The temple and Solomon’s palace were destroyed with fire; the city walls were demolished. The temple treasures were completely plundered, and the citizens were deported in large numbers.<\/p>\n<h5>The Second Temple Period<\/h5>\n<p>Jerusalem’s doom and 70-year captivity had been spelled out by Jeremiah (Jer 25:11; 29:10; cf. 2 Chr 36:21; Dn 9:2). In 538 <span>BC<\/span>, after the fall of Babylon, Cyrus, king of Persia, issued his famous proclamation (2 Chr 36:22-23; Ezr 1:1-4; cf. Is 44:28; 45:1). Thereupon, a humble group of Jews returned to Jerusalem with Sheshbazzar, a prince of Judah (Ezr 1:8-11) and Zerubbabel (2:2). In 515 <span>BC<\/span>, the doors of the second temple were opened officially, and the Passover feast was again observed from Jerusalem (6:15-18).<\/p>\n<p>Ezra came to Jerusalem in the seventh year of Artaxerxes (Ezr 7:7). Assuming this is a reference to Artaxerxes I, the date of Ezra’s return would have been 458 <span>BC<\/span>. Again, it was only a meager remnant who felt the compelling urge to make that difficult journey (cf. Josephus’s <em>Antiquities<\/em> 11.1.3).<\/p>\n<p>Moved by reports of troubled conditions (Neh 1:3-4), Nehemiah, in the 20th year of Artaxerxes (445 <span>BC<\/span>), was able to leave his post as cup-bearer to the king and to go to Jerusalem. If the concern of the earlier returnees focused upon the temple, Nehemiah’s was upon the city walls. His is the most comprehensive description of Jerusalem’s postexilic city walls and topography (Neh 2:11-16). Spurred on by his energetic enthusiasm, the people completed the task of rebuilding the walls in 52 days (6:15).<\/p>\n\n<h5>The Roman Period<\/h5>\n<p>In 40 <span>BC<\/span>, with the aid of the Parthians, Antigonus attacked and seized Jerusalem, forcing Herod to escape by night. He journeyed to Rome, where the Senate appointed him as “king of the Jews” (cf. Mt 2:1). Armed with this new authority, Herod marshaled two Roman legions, and in 37 <span>BC<\/span>, he succeeded in forever expelling the Parthians. So began the long and infamous rule of Herod, who reigned at Jerusalem for 33 years (37–4 <span>BC<\/span>).<\/p>\n<p>It cannot be denied that Jerusalem enjoyed prosperous and peaceful years during his reign. Herod transformed the external aspect of Jerusalem. He transferred the seat of government to the southwestern hill. Here he erected a lavish palace, an arena for athletic contests, a theater, and a vast aqueduct network.<\/p>\n<p>Other building projects concerned the temple hill. Herod transformed the old Maccabean fortress into a much larger structure and named it Antonia, in honor of Mark Antony. In the temple area proper he enlarged the esplanade on both the north and south sides, giving it a rectangular shape. Herod’s reconstruction of the temple was undertaken in 20 <span>BC<\/span>, and it was not completed until around <span>AD<\/span> 64, just six years prior to its destruction by Titus (cf. Jn 2:20).<\/p>\n<p><em>See also<\/em> Israel, History of; Jerusalem, New; Judaism; Zion; Zion, Daughter of.<\/p>","content_en":"<h3>JERUSALEM<\/h3>\n<p>Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel.<\/p>\n<p>Preview<\/p>\n<p>• Meaning of the Name<\/p>\n<p>• Geographical Situation<\/p>\n<p>• History<\/p>\n<p class=\"h2\" id=\"MeaningoftheName\">Meaning of the Name<\/p>\n<h5>Egyptian Meaning<\/h5>\n<p>The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries <span>BC<\/span> in the form probably transliterated <em>Urusalimum.<\/em><\/p>\n<h5>Semitic Meaning<\/h5>\n<p>In the 14th century <span>BC<\/span> the name appears in the Abdi-Hepa correspondence from Tell el-Amarna, written <em>Urusalim.<\/em> Later it is found in the inscription of the Assyrian monarch Sennacherib, written <em>Ursalimmu.<\/em> The two transparently Semitic elements, <em>uru<\/em> (city) and <em>salim<\/em> (a divine name), have produced the hyphenated composite meaning “the city of [the god] Salim.” Hyphenating geographic names to incorporate divine elements was a common practice in the ancient Near Eastern world, and the deity Salim, or Shalem (Akkadian, Shulmanu; cf. Solomon), was a member of the Amorite pantheon (cf. Ez 16:3). Since the oldest textual evidence—Egyptian, West Semitic, and Akkadian—supports only <em>urusalim,<\/em> and since the OT itself attests that Jerusalem was not originally a Hebrew city, it is probable that the Semitic etymological origin of this name produced the meaning “the city of [the god] Salim.”<\/p>\n<h5>Hebrew\/Aramaic Meaning<\/h5>\n<p>In the Hebrew OT, Jerusalem is written <span class=\"hebrew\" lang=\"he\">yerushalayim<\/span><em>,<\/em> and in the Aramaic portions the name is rendered <em>yerushalem.<\/em> Containing the elements <span class=\"hebrew\" lang=\"he\">yarah<\/span> (“to found,” cf. Jb 38:6) and <span class=\"hebrew\" lang=\"he\">shalem<\/span> (a divine name), it yields the meaning “the foundation of [the god] Shalem,” the <em>sh<\/em> of the Hebrew\/Aramaic to be taken as the phonemic equivalent of the Akkadian <em>s.<\/em><\/p>\n<h5>Greek Meaning<\/h5>\n<p>In the NT, Jerusalem translates the two Greek words <span class=\"greek\" lang=\"el\">Ierousalem<\/span> and <span class=\"greek\" lang=\"el\">Hierosoluma<\/span><em>.<\/em> The former is simply the Greek transliteration of the OT Aramaic form; the latter reflects the word <span class=\"greek\" lang=\"el\">hieros<\/span> (holy), representing a Hellenized paronomasia, corresponding neither with the Semitic root of the name nor with the city’s historical reality.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSituation\">Geographical Situation<\/p>\n<p>Jerusalem is situated 31º 46’ 45” north latitude and 35º 13’ 25” east longitude. The city rises to just over 2,500 feet (762 meters) above sea level and rests some 14 miles (22.5 kilometers) west of the northern end of the Dead Sea and approximately 33 miles (53 kilometers) east of the Mediterranean coast.<\/p>\n<p>A Mediterranean climate pervades Jerusalem. From October to May, the city experiences its rainy season, with an annual accumulation of about 25 inches (63.5 centimeters). Throughout January and February the rains are often driven by winds, and the mercury drops to near freezing (cf. Ezr 10:9); the coldest weather coincides with the days of heaviest rainfall. Snow falls two years out of three. There is no rain between May and September, and a high percentage of solar radiation produces oppressive heat.<\/p>\n<p>Like Rome, Jerusalem is a city set on hills. A cluster of five hills comprise the denuded quadrilateral landmass roughly one mile (1.6 kilometers) long and one-half mile (.8 kilometer) wide, bordered on all sides, except the north, by deep ravines. Stationed astride the crest of Palestine’s central plateau and located at the crossroad of the watershed route connecting Hebron, Bethlehem, Shechem (Nablus), and points north with the longitudinal route from the Jordan Valley and the several arteries to the Mediterranean, Jerusalem is commercially central to the country. The lateral highway through the Judean mountains and eastward could not pass south of Jerusalem, being blocked by the Dead Sea and its sheer cliffs. Because it lacked significant water supply, the city’s strategic commercial location was probably the deciding criterion for its original occupation.<\/p>\n<p>Water, a lifeline of civilization, has always been in meager supply at Jerusalem. The only natural source of permanent water was the spring at Gihon, today sometimes called the Virgin’s Fountain, located in the Kidron Valley immediately east of the ancient fortress conquered by David. Tunnels were burrowed to provide access to the Gihon when Jerusalem was besieged. Later, the Siloam Tunnel was cut through nearly 1,800 feet (548.6 meters) of limestone, allowing the waters of the Gihon to pass through the hill of Zion to the pool of Siloam.<\/p>\n<p>Farther south, where the Kidron and Hinnom Valleys converge, there was another spring, called En-rogel in the Bible (modern Bir Eyyub). Owing to the lowering of the water table, this source of water ceased to percolate and was subsequently converted into a well.<\/p>\n<p>These two sources were clearly insufficient to sustain a sizable population, and both were too deep in the Kidron to be employed for irrigation. Hence, a vast network of cisterns, reservoirs, and water conduits for supplemental supply has been devised since ancient times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>The Pre-Israelite Period<\/h5>\n<p>Paleolithic and Mesolithic flint implements of an Acheulian type found in the plain of the Rephaim constitute the earliest evidence of the existence of human beings in the area of Jerusalem. Near the beginning of the fourth millennium <span>BC<\/span>, the southeastern hill was first occupied by a sedentary group, a fact evinced from the artifactual remains recovered from three graves and the pottery type discovered on bedrock. By 1800 <span>BC<\/span>, the crest of the southeastern hill was walled in rudimentary form.<\/p>\n<p>From the Bible one learns that Abraham paid tithes to Melchizedek, king of Salem (Gn 14:17-20). Again (ch 22) the great patriarch visited an area later incorporated into Jerusalem, Mt Moriah, the site where Isaac was nearly sacrificed. Second Chronicles 3:1 identifies Mt Moriah as the temple hill. In the 15th century <span>BC<\/span> or thereabouts the Hurrians (possibly the biblical Horites) penetrated into Palestine. About the same time at Jerusalem, extensive building activities were initiated and improved fortification methods were introduced. Accordingly, most writers attribute these projects at Jerusalem to the Hurrian infiltration.<\/p>\n<h5>Conquest and Settlement Period<\/h5>\n<p>Upon learning of Gibeon’s placation of Joshua’s army (Jos 9), Adoni-zedek, king of Jerusalem, formed a coalition with the kings of Hebron, Jarmuth, Lachish, and Eglon and attacked Gibeon. In response, Joshua marshaled his forces and defeated the coalition, killing all five monarchs at Makkedah (Jos 10:16-27). It appears that the tribe of Judah temporarily took control of Jerusalem and burned it in the wake of this victory (Jgs 1:8). However, the Jebusites reoccupied the site (Jos 15:63; 1 Chr 11:4-5). Apparently, the Jebusites more or less maintained control of Jerusalem until the time of David.<\/p>\n<p>The city appears again as a boundary separating the tribal inheritances of Judah and Benjamin, becoming the southern border of the latter’s domain. The identification of the “shoulder of the Jebusite” (<span>rsv<\/span> Jos 15:8; 18:16) with Jerusalem is usually explained as a reference to the southwestern hill, probably held also by the Jebusites at this time.<\/p>\n<h5>David’s Jerusalem<\/h5>\n<p>Following the Philistine victory atop Mt Gilboa, where Saul and Jonathan were killed in battle (1 Sm 31), David reigned over the tribe of Judah from Hebron, while a surviving son of Saul, Ishbosheth, ruled over the northern tribes from Mahanaim. During the two-year struggle that ensued, the house of David grew stronger while the forces of Ishbosheth shrunk considerably (2 Sm 3:1). This struggle culminated in the death and decapitation of Ishbosheth and the dispersion of his forces. David became the undisputed monarch of all the tribes of Israel.<\/p>\n\n<p>But the new monarch recognized that a consolidated national capital acceptable to both the north and the south would have to be created. Jerusalem had remained neutral in the conflict, being the site of a Jebusite enclave. It also represented a location that was militarily desirable, and by being commercially central to the fledgling nation, it was ideally suited.<\/p>\n<p>In the course of David’s 33-year reign at Jerusalem he made the city into the center of an empire that stretched from Egypt to the Euphrates River. He engaged in considerable building and expansion of the city. He fortified the Canaanite walls and prepared an extension of the city, possibly along the east slope of Zion.<\/p>\n<p>David also constructed a royal residence, receiving the technology and many materials from Hiram, king of Tyre (2 Sm 5:11). Nehemiah 12:37 suggests that this palace also may have been near the east side of the southeastern hill. It was from a window of this house that Michal saw David dancing in an undignified manner—according to her perception (2 Sm 6:16-23). From the roof of this palace David gazed upon Bathsheba as she bathed (11:2-5), and from this residence he plotted the murder of her husband, Uriah (vv 14-25).<\/p>\n<p>By bringing the ark of the covenant to Jerusalem (2 Sm 6:1-15)—implying that Yahweh would reside there—David displayed his most profound leadership. For in this perceptive act he merged for the first time in Israel’s history its political and religious capitals. Jerusalem took on the unique character of a holy city <em>and<\/em> a royal city. As a result, the city would be known as the “city of David” (5:7) as well as the “city of God” (Ps 46:4). Adult male Jews would make their pilgrimages to Jerusalem to take part in the feasts and offerings. It only remained for David to make this arrangement permanent, to enshrine Yahweh at Jerusalem forever by building him a temple. David aspired to do so (2 Sm 7), but God responded that such an undertaking was to be reserved for a son of the king.<\/p>\n<h5>The First Temple Period<\/h5>\n<p>A growing national realization of the extent and impact of the Davidic empire was employed by Solomon to full advantage. Himself an innovative and dynamic administrator, Solomon turned Jerusalem into a cosmopolitan center. The revenues of caravans from Egypt to Babylonia as well as the Phoenician trade with Elath, the Red Sea, and Ophir passed through his royal capital. Solomon’s own naval fleet traveled as far as Tarshish, most likely located on an island along the western coast of Spain. These expeditions returned every three years with such exotic commodities as apes, peacocks, silver, iron, tin, ivory, and gold. The capital swelled with residents and visitors, and the monarch’s fame became proverbial (1 Kgs 10).<\/p>\n<p>Solomon was the great OT builder of Jerusalem. His most significant building enterprise was undoubtedly the first temple. Erected on the summit of the temple hill, this edifice required seven years to construct, from April\/May 966 (1 Kgs 6:1) to October\/November 959 (v 38). Hiram again provided both the technology and the cedar beams.<\/p>\n<p>One may find in 1 Kings 10:27 a succinct encapsulation of the economic wealth lavished upon Jerusalem by Solomon: silver became as abundant as stone, and cedar was as common as sycamore. It is estimated that the annual revenues that coursed into Jerusalem were as high as $17 million. Ironically, it was the fiscal factor that became the burden of Solomon’s monarchy. Overextending himself financially, his economic and political programs soon required the levying of heavy taxes (1 Kgs 4:7-19) and the drafting of Israelites into forced labor (1 Kgs 5:13-18; cf. 9:20-23). These were the primary factors that prompted the schism in Israel’s political structure after the death of Solomon and resulted in a divided monarchy by 930 <span>BC<\/span>.<\/p>\n<p>When the Babylonian army laid final siege to Jerusalem (588 <span>BC<\/span>), capturing it after many months, the city was completely decimated. The temple and Solomon’s palace were destroyed with fire; the city walls were demolished. The temple treasures were completely plundered, and the citizens were deported in large numbers.<\/p>\n<h5>The Second Temple Period<\/h5>\n<p>Jerusalem’s doom and 70-year captivity had been spelled out by Jeremiah (Jer 25:11; 29:10; cf. 2 Chr 36:21; Dn 9:2). In 538 <span>BC<\/span>, after the fall of Babylon, Cyrus, king of Persia, issued his famous proclamation (2 Chr 36:22-23; Ezr 1:1-4; cf. Is 44:28; 45:1). Thereupon, a humble group of Jews returned to Jerusalem with Sheshbazzar, a prince of Judah (Ezr 1:8-11) and Zerubbabel (2:2). In 515 <span>BC<\/span>, the doors of the second temple were opened officially, and the Passover feast was again observed from Jerusalem (6:15-18).<\/p>\n<p>Ezra came to Jerusalem in the seventh year of Artaxerxes (Ezr 7:7). Assuming this is a reference to Artaxerxes I, the date of Ezra’s return would have been 458 <span>BC<\/span>. Again, it was only a meager remnant who felt the compelling urge to make that difficult journey (cf. Josephus’s <em>Antiquities<\/em> 11.1.3).<\/p>\n<p>Moved by reports of troubled conditions (Neh 1:3-4), Nehemiah, in the 20th year of Artaxerxes (445 <span>BC<\/span>), was able to leave his post as cup-bearer to the king and to go to Jerusalem. If the concern of the earlier returnees focused upon the temple, Nehemiah’s was upon the city walls. His is the most comprehensive description of Jerusalem’s postexilic city walls and topography (Neh 2:11-16). Spurred on by his energetic enthusiasm, the people completed the task of rebuilding the walls in 52 days (6:15).<\/p>\n\n<h5>The Roman Period<\/h5>\n<p>In 40 <span>BC<\/span>, with the aid of the Parthians, Antigonus attacked and seized Jerusalem, forcing Herod to escape by night. He journeyed to Rome, where the Senate appointed him as “king of the Jews” (cf. Mt 2:1). Armed with this new authority, Herod marshaled two Roman legions, and in 37 <span>BC<\/span>, he succeeded in forever expelling the Parthians. So began the long and infamous rule of Herod, who reigned at Jerusalem for 33 years (37–4 <span>BC<\/span>).<\/p>\n<p>It cannot be denied that Jerusalem enjoyed prosperous and peaceful years during his reign. Herod transformed the external aspect of Jerusalem. He transferred the seat of government to the southwestern hill. Here he erected a lavish palace, an arena for athletic contests, a theater, and a vast aqueduct network.<\/p>\n<p>Other building projects concerned the temple hill. Herod transformed the old Maccabean fortress into a much larger structure and named it Antonia, in honor of Mark Antony. In the temple area proper he enlarged the esplanade on both the north and south sides, giving it a rectangular shape. Herod’s reconstruction of the temple was undertaken in 20 <span>BC<\/span>, and it was not completed until around <span>AD<\/span> 64, just six years prior to its destruction by Titus (cf. Jn 2:20).<\/p>\n<p><em>See also<\/em> Israel, History of; Jerusalem, New; Judaism; Zion; Zion, Daughter of.<\/p>","summary_ro":"JERUSALEM Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel. Preview • Meaning of the Name • Geographical Situation • History Meaning of the Name Egyptian Meaning The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries BC in the form probably transliterated Urusalimum. Semitic Meaning In the 14th century BC the name appears in the Abdi-Hepa correspondence from Tell el-Ama...","summary_en":"JERUSALEM Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel. Preview • Meaning of the Name • Geographical Situation • History Meaning of the Name Egyptian Meaning The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries BC in the form probably transliterated Urusalimum. Semitic Meaning In the 14th century BC the name appears in the Abdi-Hepa correspondence from Tell el-Ama...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38240,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Water Gate","title_en":"Water Gate","content_ro":"<h3>WATER GATE<\/h3>\n<p>One of the principal gates on the east side of Jerusalem. It was rebuilt during Nehemiah’s day and served as the location for Ezra’s reading of the law (Neh 3:26; 8:3, 16; 12:37).<\/p>","content_en":"<h3>WATER GATE<\/h3>\n<p>One of the principal gates on the east side of Jerusalem. It was rebuilt during Nehemiah’s day and served as the location for Ezra’s reading of the law (Neh 3:26; 8:3, 16; 12:37).<\/p>","summary_ro":"WATER GATE One of the principal gates on the east side of Jerusalem. It was rebuilt during Nehemiah’s day and served as the location for Ezra’s reading of the law (Neh 3:26; 8:3, 16; 12:37).","summary_en":"WATER GATE One of the principal gates on the east side of Jerusalem. It was rebuilt during Nehemiah’s day and served as the location for Ezra’s reading of the law (Neh 3:26; 8:3, 16; 12:37).","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":5720,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Broad Wall","title_en":"the Broad Wall","content_ro":"<h3>BROAD WALL, T<span>he<\/span><\/h3>\n<p>Section of the outer wall of Jerusalem that Nehemiah rebuilt in the fifth century <span>BC<\/span>. The Broad Wall was possibly located on the city’s northwest side (Neh 3:8; 12:38). <em>See<\/em> Jerusalem.<\/p>","content_en":"<h3>BROAD WALL, T<span>he<\/span><\/h3>\n<p>Section of the outer wall of Jerusalem that Nehemiah rebuilt in the fifth century <span>BC<\/span>. The Broad Wall was possibly located on the city’s northwest side (Neh 3:8; 12:38). <em>See<\/em> Jerusalem.<\/p>","summary_ro":"BROAD WALL, The Section of the outer wall of Jerusalem that Nehemiah rebuilt in the fifth century BC. The Broad Wall was possibly located on the city’s northwest side (Neh 3:8; 12:38). See Jerusalem.","summary_en":"BROAD WALL, The Section of the outer wall of Jerusalem that Nehemiah rebuilt in the fifth century BC. The Broad Wall was possibly located on the city’s northwest side (Neh 3:8; 12:38). See Jerusalem.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12921,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tower of the Furnaces*","title_en":"Tower of the Furnaces*","content_ro":"<h3>FURNACES*, Tower of the<\/h3>\n<p>KJV rendering of Tower of the Ovens in Nehemiah 3:11 and 12:38. <em>See<\/em> Ovens, Tower of the.<\/p>","content_en":"<h3>FURNACES*, Tower of the<\/h3>\n<p>KJV rendering of Tower of the Ovens in Nehemiah 3:11 and 12:38. <em>See<\/em> Ovens, Tower of the.<\/p>","summary_ro":"FURNACES*, Tower of the KJV rendering of Tower of the Ovens in Nehemiah 3:11 and 12:38. See Ovens, Tower of the.","summary_en":"FURNACES*, Tower of the KJV rendering of Tower of the Ovens in Nehemiah 3:11 and 12:38. See Ovens, Tower of the.","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14864,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gate of the Guard","title_en":"Gate of the Guard","content_ro":"<h3>GUARD, Gate of the<\/h3>\n<p>Gate located in the north or northwest part of Jerusalem (Neh 12:38-39, <span>kjv<\/span> “prison gate”), although unrelated to the courtyard of the guard (3:25), which was connected to the palace. Perhaps it was the same as the Muster Gate. <em>See<\/em> Jerusalem.<\/p>","content_en":"<h3>GUARD, Gate of the<\/h3>\n<p>Gate located in the north or northwest part of Jerusalem (Neh 12:38-39, <span>kjv<\/span> “prison gate”), although unrelated to the courtyard of the guard (3:25), which was connected to the palace. Perhaps it was the same as the Muster Gate. <em>See<\/em> Jerusalem.<\/p>","summary_ro":"GUARD, Gate of the Gate located in the north or northwest part of Jerusalem (Neh 12:38-39, kjv “prison gate”), although unrelated to the courtyard of the guard (3:25), which was connected to the palace. Perhaps it was the same as the Muster Gate. See Jerusalem.","summary_en":"GUARD, Gate of the Gate located in the north or northwest part of Jerusalem (Neh 12:38-39, kjv “prison gate”), although unrelated to the courtyard of the guard (3:25), which was connected to the palace. Perhaps it was the same as the Muster Gate. See Jerusalem.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28422,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Old Gate","title_en":"Old Gate","content_ro":"<h3>OLD GATE<\/h3>\n<p>Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39).<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>OLD GATE<\/h3>\n<p>Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39).<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","summary_ro":"OLD GATE Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39). See also Jerusalem.","summary_en":"OLD GATE Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39). See also Jerusalem.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28675,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tower of the Ovens","title_en":"Tower of the Ovens","content_ro":"<h3>OVENS, Tower of the<\/h3>\n<p>Structure in the Jerusalem wall restored by Nehemiah and his workmen after the exile (Neh 3:11; 12:38). Malkijah, son of Harim, and Hasshub, son of Pahath-moab, are named as its builders. The tower was likely a defensive work on the northwest section of the wall, named for its proximity to nearby baking ovens.<\/p>","content_en":"<h3>OVENS, Tower of the<\/h3>\n<p>Structure in the Jerusalem wall restored by Nehemiah and his workmen after the exile (Neh 3:11; 12:38). Malkijah, son of Harim, and Hasshub, son of Pahath-moab, are named as its builders. The tower was likely a defensive work on the northwest section of the wall, named for its proximity to nearby baking ovens.<\/p>","summary_ro":"OVENS, Tower of the Structure in the Jerusalem wall restored by Nehemiah and his workmen after the exile (Neh 3:11; 12:38). Malkijah, son of Harim, and Hasshub, son of Pahath-moab, are named as its builders. The tower was likely a defensive work on the northwest section of the wall, named for its proximity to nearby baking ovens.","summary_en":"OVENS, Tower of the Structure in the Jerusalem wall restored by Nehemiah and his workmen after the exile (Neh 3:11; 12:38). Malkijah, son of Harim, and Hasshub, son of Pahath-moab, are named as its builders. The tower was likely a defensive work on the northwest section of the wall, named for its proximity to nearby baking ovens.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:38","title_en":"Study Note: Neemia 12:38","content_ro":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","content_en":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","summary_ro":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","summary_en":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:38","title_en":"Study Note: Neemia 12:38","content_ro":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","content_en":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","summary_ro":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","summary_en":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103508,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:38","title_en":"Study Note: Neemia 12:38","content_ro":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","content_en":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","summary_ro":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","summary_en":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:38","title_en":"Study Note: Neemia 12:38","content_ro":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","content_en":"<p><strong>12:38-39<\/strong> <em>The second choir . . . went northward,<\/em> up the western wall past the <em>Broad Wall<\/em> (3:8), the <em>Old City Gate<\/em> (3:6), and the <em>Fish Gate<\/em> (3:3), then across the northern side of the wall until it came to the <em>Sheep Gate<\/em> (3:1) on the northeast corner of the Temple. • The <em>Guard Gate<\/em> might be the Inspection Gate (3:31).<\/p>","summary_ro":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","summary_en":"12:38-39 The second choir . . . went northward, up the western wall past the Broad Wall (3:8), the Old City Gate (3:6), and the Fish Gate (3:3), then across the northern side of the wall until it came to the Sheep Gate (3:1) on the northeast corner of the Temple. • The Guard Gate might be the Inspection Gate (3:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":10981,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gate of Ephraim","title_en":"Gate of Ephraim","content_ro":"<h3>EPHRAIM, Gate of<\/h3>\n<p>Gate in the Jerusalem wall positioned about 600 feet (182.9 meters) east of the Corner Gate (2 Kgs 14:13; 2 Chr 25:23). It was rebuilt in Nehemiah’s day (Neh 12:39) and was situated close to the Water Gate and courts of the temple.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>EPHRAIM, Gate of<\/h3>\n<p>Gate in the Jerusalem wall positioned about 600 feet (182.9 meters) east of the Corner Gate (2 Kgs 14:13; 2 Chr 25:23). It was rebuilt in Nehemiah’s day (Neh 12:39) and was situated close to the Water Gate and courts of the temple.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","summary_ro":"EPHRAIM, Gate of Gate in the Jerusalem wall positioned about 600 feet (182.9 meters) east of the Corner Gate (2 Kgs 14:13; 2 Chr 25:23). It was rebuilt in Nehemiah’s day (Neh 12:39) and was situated close to the Water Gate and courts of the temple. See also Jerusalem.","summary_en":"EPHRAIM, Gate of Gate in the Jerusalem wall positioned about 600 feet (182.9 meters) east of the Corner Gate (2 Kgs 14:13; 2 Chr 25:23). It was rebuilt in Nehemiah’s day (Neh 12:39) and was situated close to the Water Gate and courts of the temple. See also Jerusalem.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12373,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fish Gate","title_en":"Fish Gate","content_ro":"<h3>FISH GATE<\/h3>\n<p>Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>FISH GATE<\/h3>\n<p>Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","summary_ro":"FISH GATE Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market. See also Jerusalem.","summary_en":"FISH GATE Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market. See also Jerusalem.","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15203,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tower of Hananel","title_en":"Tower of Hananel","content_ro":"<h3>HANANEL, Tower of<\/h3>\n<p>Tower on the north wall of Jerusalem, located near the Sheep Gate (Neh 3:1; 12:39; <span>kjv<\/span> “Hananeel”). Later in Israel’s history John Hyrcanus erected a Maccabean fortress on this spot, which Pompey destroyed in 63 <span>BC<\/span>. Still later, Herod the Great built the Tower of Antonia here to oversee the temple area. Two prophecies refer to the Tower of Hananel as a boundary point in the rebuilding of Jerusalem (Jer 31:38; Zec 14:10).<\/p>","content_en":"<h3>HANANEL, Tower of<\/h3>\n<p>Tower on the north wall of Jerusalem, located near the Sheep Gate (Neh 3:1; 12:39; <span>kjv<\/span> “Hananeel”). Later in Israel’s history John Hyrcanus erected a Maccabean fortress on this spot, which Pompey destroyed in 63 <span>BC<\/span>. Still later, Herod the Great built the Tower of Antonia here to oversee the temple area. Two prophecies refer to the Tower of Hananel as a boundary point in the rebuilding of Jerusalem (Jer 31:38; Zec 14:10).<\/p>","summary_ro":"HANANEL, Tower of Tower on the north wall of Jerusalem, located near the Sheep Gate (Neh 3:1; 12:39; kjv “Hananeel”). Later in Israel’s history John Hyrcanus erected a Maccabean fortress on this spot, which Pompey destroyed in 63 BC. Still later, Herod the Great built the Tower of Antonia here to oversee the temple area. Two prophecies refer to the Tower of Hananel as a boundary point in the rebuilding of Jerusalem (Jer 31:38; Zec 14:10).","summary_en":"HANANEL, Tower of Tower on the north wall of Jerusalem, located near the Sheep Gate (Neh 3:1; 12:39; kjv “Hananeel”). Later in Israel’s history John Hyrcanus erected a Maccabean fortress on this spot, which Pompey destroyed in 63 BC. Still later, Herod the Great built the Tower of Antonia here to oversee the temple area. Two prophecies refer to the Tower of Hananel as a boundary point in the rebuilding of Jerusalem (Jer 31:38; Zec 14:10).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16971,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tower of the Hundred","title_en":"Tower of the Hundred","content_ro":"<h3>HUNDRED, Tower of the<\/h3>\n<p>Tower at the northernmost part of the Jerusalem wall (near where the wall crosses over the Tyropeon Valley). It stood west of the Sheep Gate near the Tower of Hananel (Neh 3:1; 12:39; <span>kjv<\/span> “tower of Meah”). <em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>HUNDRED, Tower of the<\/h3>\n<p>Tower at the northernmost part of the Jerusalem wall (near where the wall crosses over the Tyropeon Valley). It stood west of the Sheep Gate near the Tower of Hananel (Neh 3:1; 12:39; <span>kjv<\/span> “tower of Meah”). <em>See also<\/em> Jerusalem.<\/p>","summary_ro":"HUNDRED, Tower of the Tower at the northernmost part of the Jerusalem wall (near where the wall crosses over the Tyropeon Valley). It stood west of the Sheep Gate near the Tower of Hananel (Neh 3:1; 12:39; kjv “tower of Meah”). See also Jerusalem.","summary_en":"HUNDRED, Tower of the Tower at the northernmost part of the Jerusalem wall (near where the wall crosses over the Tyropeon Valley). It stood west of the Sheep Gate near the Tower of Hananel (Neh 3:1; 12:39; kjv “tower of Meah”). See also Jerusalem.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24876,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tower of Meah*","title_en":"Tower of Meah*","content_ro":"<h3>MEAH*, Tower of<\/h3>\n<p>KJV translation for “Tower of the Hundred” in Nehemiah 3:1 and 12:39. <em>See<\/em> Hundred, Tower of the.<\/p>","content_en":"<h3>MEAH*, Tower of<\/h3>\n<p>KJV translation for “Tower of the Hundred” in Nehemiah 3:1 and 12:39. <em>See<\/em> Hundred, Tower of the.<\/p>","summary_ro":"MEAH*, Tower of KJV translation for “Tower of the Hundred” in Nehemiah 3:1 and 12:39. See Hundred, Tower of the.","summary_en":"MEAH*, Tower of KJV translation for “Tower of the Hundred” in Nehemiah 3:1 and 12:39. See Hundred, Tower of the.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28421,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Old Gate","title_en":"Old Gate","content_ro":"<h3>OLD GATE<\/h3>\n<p>Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39).<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>OLD GATE<\/h3>\n<p>Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39).<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","summary_ro":"OLD GATE Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39). See also Jerusalem.","summary_en":"OLD GATE Jerusalem gate repaired by Joiada and Meshullam under Nehemiah’s supervision (Neh 3:6), and subsequently mentioned in the northerly route traveled by one of the companies of celebrants during the Jerusalem wall’s dedication (12:39). The Old Gate was located in the city’s northern wall between the Fish Gate and the Gate of Ephraim (12:38-39). See also Jerusalem.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31411,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prison Gate*","title_en":"Prison Gate*","content_ro":"<h3>PRISON GATE*<\/h3>\n<p>KJV rendering of “Gate of the Guard,” a gate in Jerusalem, possibly in the palace complex, in Nehemiah 12:39. <em>See<\/em> Guard, Gate of the.<\/p>","content_en":"<h3>PRISON GATE*<\/h3>\n<p>KJV rendering of “Gate of the Guard,” a gate in Jerusalem, possibly in the palace complex, in Nehemiah 12:39. <em>See<\/em> Guard, Gate of the.<\/p>","summary_ro":"PRISON GATE* KJV rendering of “Gate of the Guard,” a gate in Jerusalem, possibly in the palace complex, in Nehemiah 12:39. See Guard, Gate of the.","summary_en":"PRISON GATE* KJV rendering of “Gate of the Guard,” a gate in Jerusalem, possibly in the palace complex, in Nehemiah 12:39. See Guard, Gate of the.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34777,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheep Gate","title_en":"Sheep Gate","content_ro":"<h3>SHEEP GATE<\/h3>\n<p>Jerusalem gate repaired by Eliashib and the priests under Nehemiah’s supervision during the postexilic era (Neh 3:1, 32; 12:39). It was positioned east of the Fish Gate by the Tower of the Hundred, near the pool of Bethesda (Bethsaida) and a short distance from the modern St Stephen’s Gate. In John 5:2 the <span>kjv<\/span> translates it “Sheep Market” and the <span>neb<\/span>, “Sheep-Pool.”<\/p>","content_en":"<h3>SHEEP GATE<\/h3>\n<p>Jerusalem gate repaired by Eliashib and the priests under Nehemiah’s supervision during the postexilic era (Neh 3:1, 32; 12:39). It was positioned east of the Fish Gate by the Tower of the Hundred, near the pool of Bethesda (Bethsaida) and a short distance from the modern St Stephen’s Gate. In John 5:2 the <span>kjv<\/span> translates it “Sheep Market” and the <span>neb<\/span>, “Sheep-Pool.”<\/p>","summary_ro":"SHEEP GATE Jerusalem gate repaired by Eliashib and the priests under Nehemiah’s supervision during the postexilic era (Neh 3:1, 32; 12:39). It was positioned east of the Fish Gate by the Tower of the Hundred, near the pool of Bethesda (Bethsaida) and a short distance from the modern St Stephen’s Gate. In John 5:2 the kjv translates it “Sheep Market” and the neb, “Sheep-Pool.”","summary_en":"SHEEP GATE Jerusalem gate repaired by Eliashib and the priests under Nehemiah’s supervision during the postexilic era (Neh 3:1, 32; 12:39). It was positioned east of the Fish Gate by the Tower of the Hundred, near the pool of Bethesda (Bethsaida) and a short distance from the modern St Stephen’s Gate. In John 5:2 the kjv translates it “Sheep Market” and the neb, “Sheep-Pool.”","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":10513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliakim","title_en":"Eliakim","content_ro":"<h3>ELIAKIM<\/h3>\n<li>1. Hilkiah’s son and a royal officer in the household and court of King Hezekiah (2 Kgs 18:18, 26, 37). His position had increased in importance since Solomon’s reign (1 Kgs 4:2-6) until he was second only to the king. As such, Eliakim had absolute authority as the king’s representative.<\/li>\n<p>When Sennacherib of Assyria moved against Jerusalem in 701 <span>BC<\/span>, Eliakim was one of the diplomatic emissaries who conferred with the Assyrian officers on behalf of Hezekiah (2 Kgs 18:18, 26). He was also sent by Hezekiah in sackcloth to Isaiah to ask for prayer on Jerusalem’s behalf (2 Kgs 19:1-5).<\/p>\n<li>2. King Josiah’s second son. When Eliakim was made king of Judah by Pharaoh Neco, his name was changed to Jehoiakim (2 Kgs 23:34; 2 Chr 36:4). <em>See<\/em> Jehoiakim.<\/li>\n<li>3. One of the priests who assisted at the dedication of the Jerusalem wall after it was rebuilt by Zerubbabel (Neh 12:41).<\/li>\n<li>4. Abiud’s son in Matthew’s genealogy of Jesus (Mt 1:13). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>5. Melea’s son in Luke’s genealogy of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ELIAKIM<\/h3>\n<li>1. Hilkiah’s son and a royal officer in the household and court of King Hezekiah (2 Kgs 18:18, 26, 37). His position had increased in importance since Solomon’s reign (1 Kgs 4:2-6) until he was second only to the king. As such, Eliakim had absolute authority as the king’s representative.<\/li>\n<p>When Sennacherib of Assyria moved against Jerusalem in 701 <span>BC<\/span>, Eliakim was one of the diplomatic emissaries who conferred with the Assyrian officers on behalf of Hezekiah (2 Kgs 18:18, 26). He was also sent by Hezekiah in sackcloth to Isaiah to ask for prayer on Jerusalem’s behalf (2 Kgs 19:1-5).<\/p>\n<li>2. King Josiah’s second son. When Eliakim was made king of Judah by Pharaoh Neco, his name was changed to Jehoiakim (2 Kgs 23:34; 2 Chr 36:4). <em>See<\/em> Jehoiakim.<\/li>\n<li>3. One of the priests who assisted at the dedication of the Jerusalem wall after it was rebuilt by Zerubbabel (Neh 12:41).<\/li>\n<li>4. Abiud’s son in Matthew’s genealogy of Jesus (Mt 1:13). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>5. Melea’s son in Luke’s genealogy of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ELIAKIM 1. Hilkiah’s son and a royal officer in the household and court of King Hezekiah (2 Kgs 18:18, 26, 37). His position had increased in importance since Solomon’s reign (1 Kgs 4:2-6) until he was second only to the king. As such, Eliakim had absolute authority as the king’s representative. When Sennacherib of Assyria moved against Jerusalem in 701 BC, Eliakim was one of the diplomatic emissaries who conferred with the Assyrian officers on behalf of Hezekiah (2 Kgs 18:18, 26). He was als...","summary_en":"ELIAKIM 1. Hilkiah’s son and a royal officer in the household and court of King Hezekiah (2 Kgs 18:18, 26, 37). His position had increased in importance since Solomon’s reign (1 Kgs 4:2-6) until he was second only to the king. As such, Eliakim had absolute authority as the king’s representative. When Sennacherib of Assyria moved against Jerusalem in 701 BC, Eliakim was one of the diplomatic emissaries who conferred with the Assyrian officers on behalf of Hezekiah (2 Kgs 18:18, 26). He was als...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10609,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elioenai","title_en":"Elioenai","content_ro":"<h3>ELIOENAI<\/h3>\n<li>1. Postexilic descendant of Solomon and the father of Hodaviah and Eliashib (1 Chr 3:23-24).<\/li>\n<li>2. Simeonite chieftain (1 Chr 4:36).<\/li>\n<li>3. Head of a Benjamite family (1 Chr 7:8).<\/li>\n<li>4. KJV spelling of the Levite Eliehoenai in 1 Chronicles 26:3. <em>See<\/em> Eliehoenai #1.<\/li>\n<li>5. Man of the priestly family of Pashhur who divorced his foreign wife in Ezra’s day (Ezr 10:22).<\/li>\n<li>6. Zattu’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:27).<\/li>\n<li>7. Postexilic priest who assisted in the dedication of the rebuilt Jerusalem wall (Neh 12:41).<\/li>","content_en":"<h3>ELIOENAI<\/h3>\n<li>1. Postexilic descendant of Solomon and the father of Hodaviah and Eliashib (1 Chr 3:23-24).<\/li>\n<li>2. Simeonite chieftain (1 Chr 4:36).<\/li>\n<li>3. Head of a Benjamite family (1 Chr 7:8).<\/li>\n<li>4. KJV spelling of the Levite Eliehoenai in 1 Chronicles 26:3. <em>See<\/em> Eliehoenai #1.<\/li>\n<li>5. Man of the priestly family of Pashhur who divorced his foreign wife in Ezra’s day (Ezr 10:22).<\/li>\n<li>6. Zattu’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:27).<\/li>\n<li>7. Postexilic priest who assisted in the dedication of the rebuilt Jerusalem wall (Neh 12:41).<\/li>","summary_ro":"ELIOENAI 1. Postexilic descendant of Solomon and the father of Hodaviah and Eliashib (1 Chr 3:23-24). 2. Simeonite chieftain (1 Chr 4:36). 3. Head of a Benjamite family (1 Chr 7:8). 4. KJV spelling of the Levite Eliehoenai in 1 Chronicles 26:3. See Eliehoenai #1. 5. Man of the priestly family of Pashhur who divorced his foreign wife in Ezra’s day (Ezr 10:22). 6. Zattu’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:27). 7. Postexilic priest who ...","summary_en":"ELIOENAI 1. Postexilic descendant of Solomon and the father of Hodaviah and Eliashib (1 Chr 3:23-24). 2. Simeonite chieftain (1 Chr 4:36). 3. Head of a Benjamite family (1 Chr 7:8). 4. KJV spelling of the Levite Eliehoenai in 1 Chronicles 26:3. See Eliehoenai #1. 5. Man of the priestly family of Pashhur who divorced his foreign wife in Ezra’s day (Ezr 10:22). 6. Zattu’s son, who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:27). 7. Postexilic priest who ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15224,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hananiah","title_en":"Hananiah","content_ro":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 <span>BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 <span>BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 <span>BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\n<p><em>See also<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 <span>BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 <span>BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 <span>BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\n<p><em>See also<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","summary_en":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23772,"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":25613,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Micaiah","title_en":"Micaiah","content_ro":"<h3>MICAIAH<\/h3>\n<li>1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25).<\/li>\n<li>2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high priest had found in the temple (2 Kgs 22:12; 2 Chr 34:20, “Abdon, son of Micah”).<\/li>\n<li>3. Alternate rendering of Maacah, mother of Judah’s King Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>4. Teacher commissioned by King Jehoshaphat to teach the law of the Lord throughout Judah (2 Chr 17:7).<\/li>\n<li>5. Alternate spelling of Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>7. Gemariah’s son, who reported the words of the Lord to Jewish princes during the reign of King Jehoiakim (Jer 36:11-13).<\/li>","content_en":"<h3>MICAIAH<\/h3>\n<li>1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25).<\/li>\n<li>2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high priest had found in the temple (2 Kgs 22:12; 2 Chr 34:20, “Abdon, son of Micah”).<\/li>\n<li>3. Alternate rendering of Maacah, mother of Judah’s King Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>4. Teacher commissioned by King Jehoshaphat to teach the law of the Lord throughout Judah (2 Chr 17:7).<\/li>\n<li>5. Alternate spelling of Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>7. Gemariah’s son, who reported the words of the Lord to Jewish princes during the reign of King Jehoiakim (Jer 36:11-13).<\/li>","summary_ro":"MICAIAH 1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25). 2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high pries...","summary_en":"MICAIAH 1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25). 2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high pries...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25640,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Michaiah*","title_en":"Michaiah*","content_ro":"<h3>MICHAIAH*<\/h3>\n<li>1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. <em>See<\/em> Micaiah #2.<\/li>\n<li>2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. <em>See<\/em> Micaiah #4.<\/li>\n<li>4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. <em>See<\/em> Micaiah #6.<\/li>\n<li>6. KJV spelling of Micaiah, Gemariah’s son, in Jeremiah 36:11-13. <em>See<\/em> Micaiah #7.<\/li>","content_en":"<h3>MICHAIAH*<\/h3>\n<li>1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. <em>See<\/em> Micaiah #2.<\/li>\n<li>2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. <em>See<\/em> Micaiah #4.<\/li>\n<li>4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. <em>See<\/em> Micaiah #6.<\/li>\n<li>6. KJV spelling of Micaiah, Gemariah’s son, in Jeremiah 36:11-13. <em>See<\/em> Micaiah #7.<\/li>","summary_ro":"MICHAIAH* 1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. See Micaiah #2. 2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. See Maacah, Maachah (Person) #4. 3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. See Micaiah #4. 4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. See Mica #2. 5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. See Micaiah #6. 6. ...","summary_en":"MICHAIAH* 1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. See Micaiah #2. 2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. See Maacah, Maachah (Person) #4. 3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. See Micaiah #4. 4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. See Mica #2. 5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. See Micaiah #6. 6. ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25937,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miniamin","title_en":"Miniamin","content_ro":"<h3>MINIAMIN<\/h3>\n<li>1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15).<\/li>\n<li>2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5).<\/li>\n<li>3. Participant in the dedication of the Jerusalem wall (Neh 12:41).<\/li>","content_en":"<h3>MINIAMIN<\/h3>\n<li>1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15).<\/li>\n<li>2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5).<\/li>\n<li>3. Participant in the dedication of the Jerusalem wall (Neh 12:41).<\/li>","summary_ro":"MINIAMIN 1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15). 2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5). 3. Participant in the dedication of the Jerusalem wall (Neh 12:41).","summary_en":"MINIAMIN 1. Levite who assisted Kore, the son of Imnah, with the distribution of the “contribution reserved for the Lord” among the priests in the cities of Judah (2 Chr 31:14-15). 2. Head of a priestly house during the postexilic era (Neh 12:17). He was also called “Mijamin” (12:5). 3. Participant in the dedication of the Jerusalem wall (Neh 12:41).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39056,"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}],"42":[{"id":10249,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elam (Person)","title_en":"Elam (Person)","content_ro":"<h3>ELAM (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17).<\/li>\n<li>2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li>3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3).<\/li>\n<li>4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:7). In postexilic Judah, Shecaniah, Elam’s descendant, urged Ezra to command the sons of Israel to divorce their foreign wives (10:2); a number from Elam’s house eventually did so (v 26).<\/li>\n<li>5. Another forefather of 1,254 descendants who returned with Zerubbabel to Judah (Ezr 2:31; Neh 7:34).<\/li>\n<li>6. One of the chiefs of Israel who set his seal on Ezra’s covenant (Neh 10:14).<\/li>\n<li>7. One of the priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>ELAM (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17).<\/li>\n<li>2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li>3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3).<\/li>\n<li>4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:7). In postexilic Judah, Shecaniah, Elam’s descendant, urged Ezra to command the sons of Israel to divorce their foreign wives (10:2); a number from Elam’s house eventually did so (v 26).<\/li>\n<li>5. Another forefather of 1,254 descendants who returned with Zerubbabel to Judah (Ezr 2:31; Neh 7:34).<\/li>\n<li>6. One of the chiefs of Israel who set his seal on Ezra’s covenant (Neh 10:14).<\/li>\n<li>7. One of the priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"ELAM (Person) 1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3). 4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 BC; Ezr 8:7). In postexilic Judah, She...","summary_en":"ELAM (Person) 1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3). 4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 BC; Ezr 8:7). In postexilic Judah, She...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10381,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eleazar","title_en":"Eleazar","content_ro":"<h3>ELEAZAR<\/h3>\n<li>1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4).<\/li>\n<p>Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:3-4). Eleazar was installed as high priest by Moses when Aaron died on Mt Hor (Nm 20:25-28; Dt 10:6). He was then considered Moses’ assistant (Nm 26:1-3, 63; 27:2, 21). Joshua was commissioned by Moses in the presence of Eleazar (27:18-23). In the conquest of Canaan, Joshua and Eleazar served together as leaders. It was Eleazar’s function as Joshua’s counselor to inquire of the Lord (v 21). He also had his share in the census taking at Shittim. He took part in the partitioning of Canaan, the east bank (34:17), and the west bank (Jos 14:1; 17:4; 19:51; 21:1).<\/p>\n<p>When Eleazar died, he was highly regarded and memorialized in the land of Ephraim (Jos 24:33); his son Phinehas followed him as high priest.<\/p>\n<p>In the oversight of the priests, 16 divisions were assigned to Eleazar’s descendants and eight to Ithamar’s (1 Chr 24). The ancestry of the prominent priests Zadok and Ezra is traced to Eleazar (1 Chr 6:3-15, 50-53; 24:3; Ezr 7:1-5). In King Solomon’s time the priests of Zadok replaced Abiathar, a descendant of Ithamar (1 Kgs 2:26-27, 35). The descendants of Eleazar would be the only ones permitted to minister in Ezekiel’s ideal temple (Ez 44:15).<\/p>\n<p><em>See also<\/em> Aaron.<\/p>\n<li>2. Abinadab’s son, charged with caring for the ark by the people of Kiriath-jearim, when it was brought from Beth-shemesh and placed in the “house of Abinadab on the hill” (1 Sm 7:1).<\/li>\n<li>3. Dodo’s son, one of the three mighty men whose exploits against the Philistines gained him great fame (2 Sm 23:9; 1 Chr 11:12).<\/li>\n<li>4. Merarite Levite, son of Mahli. Eleazar died without sons, so his daughters were married to their first cousins (1 Chr 23:21-22; 24:28).<\/li>\n<li>5. Priest descended from Phinehas. This Eleazar helped inventory the temple treasure on returning from the exile with Ezra (Ezr 8:33).<\/li>\n<li>6. Parosh’s son, listed with others who divorced their foreign wives in the reform under Ezra (Ezr 10:25).<\/li>\n<li>7. Priest in attendance at the dedication of the rebuilt walls of Jerusalem following the exile (Neh 12:42).<\/li>\n<li>8. Person in the lineage of Joseph, husband of Mary (Mt 1:15). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ELEAZAR<\/h3>\n<li>1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4).<\/li>\n<p>Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:3-4). Eleazar was installed as high priest by Moses when Aaron died on Mt Hor (Nm 20:25-28; Dt 10:6). He was then considered Moses’ assistant (Nm 26:1-3, 63; 27:2, 21). Joshua was commissioned by Moses in the presence of Eleazar (27:18-23). In the conquest of Canaan, Joshua and Eleazar served together as leaders. It was Eleazar’s function as Joshua’s counselor to inquire of the Lord (v 21). He also had his share in the census taking at Shittim. He took part in the partitioning of Canaan, the east bank (34:17), and the west bank (Jos 14:1; 17:4; 19:51; 21:1).<\/p>\n<p>When Eleazar died, he was highly regarded and memorialized in the land of Ephraim (Jos 24:33); his son Phinehas followed him as high priest.<\/p>\n<p>In the oversight of the priests, 16 divisions were assigned to Eleazar’s descendants and eight to Ithamar’s (1 Chr 24). The ancestry of the prominent priests Zadok and Ezra is traced to Eleazar (1 Chr 6:3-15, 50-53; 24:3; Ezr 7:1-5). In King Solomon’s time the priests of Zadok replaced Abiathar, a descendant of Ithamar (1 Kgs 2:26-27, 35). The descendants of Eleazar would be the only ones permitted to minister in Ezekiel’s ideal temple (Ez 44:15).<\/p>\n<p><em>See also<\/em> Aaron.<\/p>\n<li>2. Abinadab’s son, charged with caring for the ark by the people of Kiriath-jearim, when it was brought from Beth-shemesh and placed in the “house of Abinadab on the hill” (1 Sm 7:1).<\/li>\n<li>3. Dodo’s son, one of the three mighty men whose exploits against the Philistines gained him great fame (2 Sm 23:9; 1 Chr 11:12).<\/li>\n<li>4. Merarite Levite, son of Mahli. Eleazar died without sons, so his daughters were married to their first cousins (1 Chr 23:21-22; 24:28).<\/li>\n<li>5. Priest descended from Phinehas. This Eleazar helped inventory the temple treasure on returning from the exile with Ezra (Ezr 8:33).<\/li>\n<li>6. Parosh’s son, listed with others who divorced their foreign wives in the reform under Ezra (Ezr 10:25).<\/li>\n<li>7. Priest in attendance at the dedication of the rebuilt walls of Jerusalem following the exile (Neh 12:42).<\/li>\n<li>8. Person in the lineage of Joseph, husband of Mary (Mt 1:15). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ELEAZAR 1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4). Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:...","summary_en":"ELEAZAR 1. Third of Aaron’s four sons (Ex 6:23). Eleazar (“God has helped”) was consecrated as a priest with his brothers and Aaron in the Sinai (Ex 28:1; Lv 8:2, 13). When his brothers Nadab and Abihu were killed by God as they offered “unholy fire” to the Lord (Lv 10:1-7), Eleazar and Ithamar took leading positions as Aaron’s sons (Nm 3:1-4). Eleazar is described as “chief of the leaders of the Levites” (Nm 3:32). Under his supervision were the sanctuary and its vessels (4:16; 16:37-39; 19:...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11767,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezer","title_en":"Ezer","content_ro":"<h3>EZER<\/h3>\n<li>1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38).<\/li>\n<li>2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21).<\/li>\n<li>3. Man of Judah, descended from Hur (1 Chr 4:4).<\/li>\n<li>4. Gadite who joined David at Ziklag (1 Chr 12:9).<\/li>\n<li>5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19).<\/li>\n<li>6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>EZER<\/h3>\n<li>1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38).<\/li>\n<li>2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21).<\/li>\n<li>3. Man of Judah, descended from Hur (1 Chr 4:4).<\/li>\n<li>4. Gadite who joined David at Ziklag (1 Chr 12:9).<\/li>\n<li>5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19).<\/li>\n<li>6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"EZER 1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38). 2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21). 3. Man of Judah, descended from Hur (1 Chr 4:4). 4. Gadite who joined David at Ziklag (1 Chr 12:9). 5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19). 6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).","summary_en":"EZER 1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38). 2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21). 3. Man of Judah, descended from Hur (1 Chr 4:4). 4. Gadite who joined David at Ziklag (1 Chr 12:9). 5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19). 6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18717,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehohanan","title_en":"Jehohanan","content_ro":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","summary_en":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19841,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jezrahiah","title_en":"Jezrahiah","content_ro":"<h3>JEZRAHIAH<\/h3>\n<p>Leader of the temple singers who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/p>","content_en":"<h3>JEZRAHIAH<\/h3>\n<p>Leader of the temple singers who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/p>","summary_ro":"JEZRAHIAH Leader of the temple singers who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:42).","summary_en":"JEZRAHIAH Leader of the temple singers who participated in the dedication of the rebuilt Jerusalem wall (Neh 12:42).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23773,"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":24102,"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":28682,"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":37947,"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}],"43":[{"id":48257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:43","title_en":"Study Note: Neemia 12:43","content_ro":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","content_en":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","summary_ro":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","summary_en":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:43","title_en":"Study Note: Neemia 12:43","content_ro":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","content_en":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","summary_ro":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","summary_en":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103509,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:43","title_en":"Study Note: Neemia 12:43","content_ro":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","content_en":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","summary_ro":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","summary_en":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:43","title_en":"Study Note: Neemia 12:43","content_ro":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","content_en":"<p><strong>12:43<\/strong> This community celebration included everyone. God was the true source of their <em>great joy<\/em> because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.<\/p>","summary_ro":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","summary_en":"12:43 This community celebration included everyone. God was the true source of their great joy because his power had enabled them to accomplish the huge task of rebuilding the walls. Psalm 147 might have been written for this occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"44":[{"id":37031,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37660,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Treasurer","title_en":"Treasurer","content_ro":"<h3>TREASURER<\/h3>\n<p>An officer in charge of financial matters. In OT times he had charge of the royal or sacred treasures, which consisted of goods, documents, money, and jewels. He was steward of the king’s possessions and overseer of the treasury. David appointed Azmaveth over the king’s treasuries, Jonathan over the treasuries in cities and villages (1 Chr 27:25), and Ahijah over the temple treasuries (26:20). Solomon’s temple treasury was in the care of Jehiel (29:7-8). In Isaiah’s day there was a treasurer for the household named Shebna (Is 22:15). An inscription found near Jerusalem may record his name.<\/p>\n<p>Treasurers held positions in other lands too. King Cyrus of Persia entrusted his temple treasures to Mithredath (Ezr 1:8). Artaxerxes ordered the treasurers of the province “beyond the river” to supply funds to Ezra the priest (7:21-22). Nehemiah appointed treasurers over storehouses to distribute goods (Neh 12:44; 13:13).<\/p>\n<p>In the NT, two treasurers are known. The Ethiopian eunuch was in charge of the treasury of Candace, queen of Ethiopia (Acts 8:27), and Erastus was the city treasurer of Corinth (Rom 16:23). An inscription left at Corinth by Erastus, a Roman treasurer, may be his.<\/p>\n<p><em>See also<\/em> Money; Banker, Banking.<\/p>","content_en":"<h3>TREASURER<\/h3>\n<p>An officer in charge of financial matters. In OT times he had charge of the royal or sacred treasures, which consisted of goods, documents, money, and jewels. He was steward of the king’s possessions and overseer of the treasury. David appointed Azmaveth over the king’s treasuries, Jonathan over the treasuries in cities and villages (1 Chr 27:25), and Ahijah over the temple treasuries (26:20). Solomon’s temple treasury was in the care of Jehiel (29:7-8). In Isaiah’s day there was a treasurer for the household named Shebna (Is 22:15). An inscription found near Jerusalem may record his name.<\/p>\n<p>Treasurers held positions in other lands too. King Cyrus of Persia entrusted his temple treasures to Mithredath (Ezr 1:8). Artaxerxes ordered the treasurers of the province “beyond the river” to supply funds to Ezra the priest (7:21-22). Nehemiah appointed treasurers over storehouses to distribute goods (Neh 12:44; 13:13).<\/p>\n<p>In the NT, two treasurers are known. The Ethiopian eunuch was in charge of the treasury of Candace, queen of Ethiopia (Acts 8:27), and Erastus was the city treasurer of Corinth (Rom 16:23). An inscription left at Corinth by Erastus, a Roman treasurer, may be his.<\/p>\n<p><em>See also<\/em> Money; Banker, Banking.<\/p>","summary_ro":"TREASURER An officer in charge of financial matters. In OT times he had charge of the royal or sacred treasures, which consisted of goods, documents, money, and jewels. He was steward of the king’s possessions and overseer of the treasury. David appointed Azmaveth over the king’s treasuries, Jonathan over the treasuries in cities and villages (1 Chr 27:25), and Ahijah over the temple treasuries (26:20). Solomon’s temple treasury was in the care of Jehiel (29:7-8). In Isaiah’s day there was a ...","summary_en":"TREASURER An officer in charge of financial matters. In OT times he had charge of the royal or sacred treasures, which consisted of goods, documents, money, and jewels. He was steward of the king’s possessions and overseer of the treasury. David appointed Azmaveth over the king’s treasuries, Jonathan over the treasuries in cities and villages (1 Chr 27:25), and Ahijah over the temple treasuries (26:20). Solomon’s temple treasury was in the care of Jehiel (29:7-8). In Isaiah’s day there was a ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48258,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:44","title_en":"Study Note: Neemia 12:44","content_ro":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","content_en":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","summary_ro":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","summary_en":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:44","title_en":"Study Note: Neemia 12:44","content_ro":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","content_en":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","summary_ro":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","summary_en":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103510,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:44","title_en":"Study Note: Neemia 12:44","content_ro":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","content_en":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","summary_ro":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","summary_en":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131136,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:44","title_en":"Study Note: Neemia 12:44","content_ro":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","content_en":"<p><strong>12:44-47<\/strong> <em>On that day<\/em><em>,<\/em> the day of the dedication of the wall (12:44; 13:1), <em>men were appointed<\/em> to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were <em>to collect<\/em> the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform <em>the service of their God<\/em> (probably sacrifices; see Lev 1–5), and to oversee <em>the service of purification<\/em> of those people who were unclean. They also purified pans, knives, and clothing used in Temple worship as described in Lev 11–15 (see also 1 Chr 23:28).<\/p>","summary_ro":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","summary_en":"12:44-47 On that day, the day of the dedication of the wall (12:44; 13:1), men were appointed to take care of the tithes and gifts given for the physical needs of the priests and Levites. Their duties were to collect the gifts of the people for the priests and Levites (10:32-39; see also Exod 30:11-16; 38:25-26), to perform the service of their God (probably sacrifices; see Lev 1–5), and to oversee the service of purification of those people who were unclean. They also purified pans, knives, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"46":[{"id":48259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:46","title_en":"Study Note: Neemia 12:46","content_ro":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","content_en":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","summary_ro":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","summary_en":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:46","title_en":"Study Note: Neemia 12:46","content_ro":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","content_en":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","summary_ro":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","summary_en":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103511,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:46","title_en":"Study Note: Neemia 12:46","content_ro":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","content_en":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","summary_ro":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","summary_en":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:46","title_en":"Study Note: Neemia 12:46","content_ro":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","content_en":"<p><strong>12:46<\/strong> <em>David<\/em> had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put <em>Asaph<\/em><em>,<\/em> along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).<\/p>","summary_ro":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","summary_en":"12:46 David had given instructions for ordering the music at the Temple (1 Chr 23–26), and he had put Asaph, along with Heman and Jeduthun, in charge of the music (1 Chr 25:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"47":[{"id":48260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:47","title_en":"Study Note: Neemia 12:47","content_ro":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","content_en":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","summary_ro":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","summary_en":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:47","title_en":"Study Note: Neemia 12:47","content_ro":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","content_en":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","summary_ro":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","summary_en":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103512,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:47","title_en":"Study Note: Neemia 12:47","content_ro":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","content_en":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","summary_ro":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","summary_en":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 12:47","title_en":"Study Note: Neemia 12:47","content_ro":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","content_en":"<p><strong>12:47<\/strong> From the time of the first returnees to Jerusalem <em>in the days of Zerubbabel<\/em> in 538 <span>BC<\/span> (Ezra 3:1) until the time of <em>Nehemiah<\/em> around 445 <span>BC<\/span>, Israelites brought food for those working at the Temple. Most of the <em>Levites<\/em> lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).<\/p>","summary_ro":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","summary_en":"12:47 From the time of the first returnees to Jerusalem in the days of Zerubbabel in 538 BC (Ezra 3:1) until the time of Nehemiah around 445 BC, Israelites brought food for those working at the Temple. Most of the Levites lived in cities around the country; they collected the tithe and brought a tenth of what they received to the Temple in Jerusalem to support its ministry (see Neh 10:38-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Neemia 12
📘 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! ✨