Neemia 6
1 Nu pusesem încă uşile porţilor când Sanbalat, Tobia, Gheşem, Arabul, şi ceilalţi vrăjmaşi ai noştri au auzit că zidisem zidul şi că n-a mai rămas nicio spărtură.
2 Atunci Sanbalat şi Gheşem au trimes să-mi spună: ,,Vino, şi să ne întâlnim în satele din valea Ono. Îşi puseseră de gând să-mi facă rău.
3 Le-am trimes soli cu următorul răspuns: ,,Am o mare lucrare de făcut, şi nu pot să mă pogor; cât timp l-aş lăsa ca să vin la voi, lucrul ar înceta.``
4 Mi-au făcut în patru rânduri aceeaş cerere, şi le-am dat acelaş răspuns.
5 Sanbalat mi-a trimes solia aceasta a cincea oară prin slujitorul său, care ţinea în mână o scrisoare deschisă.
6 În ea era scris: ,,Se răspândeşte zvonul printre popoare, şi Gaşmu spune că tu şi Iudeii aveţi de gând să vă răsculaţi, şi că în acest scop zideşti zidul. Se zice că tu vei ajunge împăratul lor,
7 şi că ai pus chiar prooroci, ca să te numească la Ierusalim împărat al lui Iuda. Şi acum lucrurile acestea vor ajunge la cunoştinţa împăratului. Vino dar, şi să ne sfătuim împreună.``
8 Am trimes următorul răspuns lui Sanbalat: ,,Ce ai spus tu în scrisoare nu este; tu dela tine le născoceşti!``
9 Toţi oamenii aceştia voiau să ne înfricoşeze, şi îşi ziceau: ,,Li se va muia inima, şi lucrarea nu se va face.`` Acum, Dumnezeule, întăreşte-mă!
10 M-am dus la Şemaia, fiul lui Delaia, fiul lui Mehetabeel. El se închisese, şi a zis: ,,Haidem împreună în Casa lui Dumnezeu, în mijlocul Templului, şi să închidem uşile Templului: căci vin să te omoare, şi au să vină noaptea să te omoare.``
11 Eu am răspuns: ,,Un om ca mine să fugă? Şi care om ca mine ar putea să intre în Templu şi să trăiască? Nu voi intra!``
12 Şi am cunoscut că nu Dumnezeu îl trimetea. Ci a proorocit aşa pentru mine, fiindcă Sanbalat şi Tobia îi dăduseră argint.
13 Şi cîştigându-l astfel, nădăjduiau că am să mă tem, şi că am să urmez sfaturile lui şi să fac un păcat. Ei s-ar fi folosit de această atingere a bunului meu nume, ca să mă umple de ocară.
14 Adu-Ţi aminte, Dumnezeule, de Tobia şi de Sanbalat, şi de faptele lor! Adu-Ţi aminte şi de Noadia, proorociţa, şi de ceilalţi prooroci cari căutau să mă sperie!
15 Zidul a fost isprăvit în a douăzeci şi cincea zi a lunii Elul, în cincizeci şi două de zile.
16 Când au auzit toţi vrăjmaşii noştri, s-au temut toate popoarele dimprejurul nostru; s-au smerit foarte mult, şi au cunoscut că lucrarea se făcuse prin voia Dumnezeului nostru.
17 În vremea aceea erau unii fruntaşi din Iudeia, cari trimeteau deseori scrisori lui Tobia şi primeau şi ei scrisori dela el.
18 Căci mulţi din Iuda erau legaţi cu el prin jurământ, pentrucă era ginerile lui Şecania, fiul lui Arah, şi fiul său Iohanan luase pe fata lui Meşulam, fiul lui Berechia.
19 Vorbeau bine de el chiar în faţa mea, şi-i spuneau cuvintele mele. Tobia trimetea scrisori ca să mă înfricoşeze.
{"verseMap":{"1":[{"id":2483,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arabs Arabia","title_en":"Arabs Arabia","content_ro":"<h3>ARABIA, ARABS<\/h3>\n<p>Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States.<\/p>\n<p>Classical geographers such as Strabo followed the example set by the geographer Ptolemy in dividing Arabia into three divisions: <em>Arabia Petraea<\/em> (Rocky Arabia) in the northwest, which included Sinai, Edom, Moab, and Transjordan; <em>Arabia Deserta,<\/em> which included the Syrian Desert; and <em>Arabia Felix<\/em> (Happy Arabia), which included the southern section of the Arabian peninsula.<\/p>\n<p>When “Arabia” is used as a geographical term in the Bible, it sometimes includes both northern and southern sections. For example, 2 Chronicles 9:14 says that the kings of Arabia brought gold to Solomon as tribute. At other times the name Arabia refers only to the northwestern <em>Arabia Petraea.<\/em> For example, Paul said that after his conversion he went away to the deserts of Arabia (Gal 1:17) and referred to Mt Sinai (4:25), which is in that northwestern area. Many places named in the Bible as being in Arabia are more specifically in <em>Arabia Petraea.<\/em> Such sites include Buz, Dedan, Dumah, Ephah, the Hazor of Jeremiah 49:28-33, Massa, Mesha, and Midian. Hazarmaveth, Ophir, Sabtah, Sephar, Sheba, and Uzal are in the south. Havilah and Parvaim are perhaps in the northeast, and authorities debate the location of Seba. The land of Uz, mentioned in the book of Job, is considered by many scholars to be located in the area between Edom and northern Arabia.<\/p>\n<p>Arabia is thought by many to be one of the hottest countries. In some sections that conception is correct. The peninsula lies between seas on the east and west, but those bodies of water are too small to break the climatic continuity of the dry African-Asian continental masses. There are, however, some regions that enjoy temperate and semitropical climate. In the south much of the land is sufficiently elevated to avoid the intensity of tropical heat. The lowlands along the coast have a semitropical environment. Fogs and dews are common in the humid regions, but over inner Arabia the sun shines the year round, obscured only by an occasional sandstorm or an even rarer rain shower.<\/p>\n<p>Arabia has long been desired for natural resources. Pharaohs of the first dynasty operated turquoise mines in Sinai, and the gold of Ophir and the frankincense and myrrh of South Arabia were world renowned. The queen of Sheba brought such precious spices to Solomon (1 Kgs 10:2, 10), and trade between Israel and Arabia flourished. Solomon had a seaport at Ezion-geber on the Red Sea for his opulent commerce with Ophir (1 Kgs 9:26-28). King Jehoshaphat of Judah, who also received tribute from Arabs (2 Chr 17:11), tried to revive trade with Ophir but failed (1 Kgs 22:48).<\/p>\n<p>Tribes associated with Arabia played a significant role in biblical history. The Ishmaelites or Midianites who took Joseph to Egypt (Gn 37:25-36) were Arabians. So were the Amalekites who waged war with Moses in the wilderness of <em>Arabia Petraea<\/em> (Ex 17:8-16). Moses’ father-in-law, Jethro, was a Midianite (Ex 18:1). King Uzziah of Judah fought against Arabs (2 Chr 26:7); the Meunites mentioned in the same verse were probably also from Arabia. Geshem the Arab, known also from secular inscriptions, resisted the rebuilding of the Jerusalem wall (Neh 2:19; 6:1, 6).<\/p>\n<p>Kedar was an important North Arab tribe condemned in Isaiah’s message about Arabia (Is 21:13-17). Jeremiah also spoke against it, prophesying its destruction by Nebuchadnezzar, who conquered it (Jer 49:28-33). Close allies of the tribe of Kedar were the Nabatean Arabs (Is 60:7), who figure prominently in later history. They captured Petra, fulfilling the prophecy of Obadiah about Edom. References to Arabia and the Arabs in the Apocrypha and NT concern mostly the Nabatean Arabs (1 Macc 11:16; Gal 1:17).<\/p>\n<p>In southern Arabia four kingdoms developed: the Sabean, Minean, Qataban, and Hadramaut. Around 115 <span>BC<\/span> the Himyarite kingdom gained control of southern Arabia, keeping it until about <span>AD<\/span> 300. Three centuries later the Arabian peninsula witnessed the birth of Islam.<\/p>","content_en":"<h3>ARABIA, ARABS<\/h3>\n<p>Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States.<\/p>\n<p>Classical geographers such as Strabo followed the example set by the geographer Ptolemy in dividing Arabia into three divisions: <em>Arabia Petraea<\/em> (Rocky Arabia) in the northwest, which included Sinai, Edom, Moab, and Transjordan; <em>Arabia Deserta,<\/em> which included the Syrian Desert; and <em>Arabia Felix<\/em> (Happy Arabia), which included the southern section of the Arabian peninsula.<\/p>\n<p>When “Arabia” is used as a geographical term in the Bible, it sometimes includes both northern and southern sections. For example, 2 Chronicles 9:14 says that the kings of Arabia brought gold to Solomon as tribute. At other times the name Arabia refers only to the northwestern <em>Arabia Petraea.<\/em> For example, Paul said that after his conversion he went away to the deserts of Arabia (Gal 1:17) and referred to Mt Sinai (4:25), which is in that northwestern area. Many places named in the Bible as being in Arabia are more specifically in <em>Arabia Petraea.<\/em> Such sites include Buz, Dedan, Dumah, Ephah, the Hazor of Jeremiah 49:28-33, Massa, Mesha, and Midian. Hazarmaveth, Ophir, Sabtah, Sephar, Sheba, and Uzal are in the south. Havilah and Parvaim are perhaps in the northeast, and authorities debate the location of Seba. The land of Uz, mentioned in the book of Job, is considered by many scholars to be located in the area between Edom and northern Arabia.<\/p>\n<p>Arabia is thought by many to be one of the hottest countries. In some sections that conception is correct. The peninsula lies between seas on the east and west, but those bodies of water are too small to break the climatic continuity of the dry African-Asian continental masses. There are, however, some regions that enjoy temperate and semitropical climate. In the south much of the land is sufficiently elevated to avoid the intensity of tropical heat. The lowlands along the coast have a semitropical environment. Fogs and dews are common in the humid regions, but over inner Arabia the sun shines the year round, obscured only by an occasional sandstorm or an even rarer rain shower.<\/p>\n<p>Arabia has long been desired for natural resources. Pharaohs of the first dynasty operated turquoise mines in Sinai, and the gold of Ophir and the frankincense and myrrh of South Arabia were world renowned. The queen of Sheba brought such precious spices to Solomon (1 Kgs 10:2, 10), and trade between Israel and Arabia flourished. Solomon had a seaport at Ezion-geber on the Red Sea for his opulent commerce with Ophir (1 Kgs 9:26-28). King Jehoshaphat of Judah, who also received tribute from Arabs (2 Chr 17:11), tried to revive trade with Ophir but failed (1 Kgs 22:48).<\/p>\n<p>Tribes associated with Arabia played a significant role in biblical history. The Ishmaelites or Midianites who took Joseph to Egypt (Gn 37:25-36) were Arabians. So were the Amalekites who waged war with Moses in the wilderness of <em>Arabia Petraea<\/em> (Ex 17:8-16). Moses’ father-in-law, Jethro, was a Midianite (Ex 18:1). King Uzziah of Judah fought against Arabs (2 Chr 26:7); the Meunites mentioned in the same verse were probably also from Arabia. Geshem the Arab, known also from secular inscriptions, resisted the rebuilding of the Jerusalem wall (Neh 2:19; 6:1, 6).<\/p>\n<p>Kedar was an important North Arab tribe condemned in Isaiah’s message about Arabia (Is 21:13-17). Jeremiah also spoke against it, prophesying its destruction by Nebuchadnezzar, who conquered it (Jer 49:28-33). Close allies of the tribe of Kedar were the Nabatean Arabs (Is 60:7), who figure prominently in later history. They captured Petra, fulfilling the prophecy of Obadiah about Edom. References to Arabia and the Arabs in the Apocrypha and NT concern mostly the Nabatean Arabs (1 Macc 11:16; Gal 1:17).<\/p>\n<p>In southern Arabia four kingdoms developed: the Sabean, Minean, Qataban, and Hadramaut. Around 115 <span>BC<\/span> the Himyarite kingdom gained control of southern Arabia, keeping it until about <span>AD<\/span> 300. Three centuries later the Arabian peninsula witnessed the birth of Islam.<\/p>","summary_ro":"ARABIA, ARABS Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States. Classical geographe...","summary_en":"ARABIA, ARABS Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States. Classical geographe...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2607,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Architecture","title_en":"Architecture","content_ro":"<h3>ARCHITECTURE<\/h3>\n<p>Science, art, or profession of designing and constructing buildings, bridges, etc. Architecture is the practice of combining construction and art in order to produce “beauty with purpose.” The architect’s synthesis of creative imagination and technical skill produces structures of interest, unity, power, and convenience. When we look at a building, monument, or tomb, we are examining its art as well as its structure.<\/p>\n<p>Special types of architecture are mentioned in Scripture, including houses, structures in particular cities, and, of course, the temples. All were influenced by the empires that dominated Israel at the time. It is therefore important to examine the architecture of empires associated with Bible history to understand the architecture of Palestine.<\/p>\n<p>Preview<\/p>\n<p>• Sumerian Architecture<\/p>\n<p>• Egyptian Architecture<\/p>\n<p>• Assyrian and Hittite Architecture<\/p>\n<p>• Greek Architecture<\/p>\n<p>• Roman Architecture<\/p>\n<p>• Palestinian Architecture<\/p>\n<p class=\"h2\" id=\"SumerianArchitecture\">Sumerian Architecture<\/p>\n<p>Architecture was first developed by the Sumerians, a people of non-Semitic origin. They may have settled on the island of Bahrain in the Persian Gulf a thousand years before moving northward to the mainland. From the beginning of their culture the Sumerians regarded architecture as an important artistic endeavor. It found its fullest expression in the building of temples. The Sumerian ziggurat, or staged tower, became Mesopotamia’s most distinctive contribution to architecture, both secular and sacred. The ziggurat has often been likened to a medieval European cathedral, the highest point of which might appear to be reaching upward to God as an expression of human religious aspirations. That, however, was not the concept the Sumerians held in building their shrines. For them, the ziggurat, standing on its mound or platform, represented a concentration of natural, life-giving forces. The god had already come down to his house, and it was the worshiper’s duty to commune with him there.<\/p>\n<p>By 2000 <span>BC<\/span> a Mesopotamian temple area commonly housed the ziggurat, several storehouses, shrines, workshops, and living quarters for priests. The ziggurat usually consisted of three stages: the inner walls of sun-dried mud brick, the outer walls of baked brick set in bitumen. The upper levels were reached by flights of stairs or ramps, and sometimes a small shrine to a local deity topped off the uppermost stage. In addition to devising decorated walls and columns, Sumerian architects discovered how to employ arches, domes, and vaults to give the impression of grandeur and space.<\/p>\n<p>Sumerian domestic architecture was quite mixed in style. Most city houses were two-story dwellings built on three sides of a square, with the opening facing away from the narrow streets. Homes of the wealthy might contain 20 rooms; some included servants’ quarters. Indoor bathroom facilities were connected by means of drainpipes to an underground cesspool. Many houses had a family burial vault in the basement. There seems little doubt that the Akkadians, Hittites, Egyptians, and Greeks all benefited in various ways from the architectural innovations of Sumer.<\/p>\n<p class=\"h2\" id=\"EgyptianArchitecture\">Egyptian Architecture<\/p>\n<p>The Egyptians achieved the most lasting architectural forms ever attempted by any civilization, and much of their architecture has been preserved. Such forms included temples, tombs, and pyramids. Huge stones to build those structures had to be brought from distant quarries. The Egyptians made use of slave labor and built their structures in honor of their rulers.<\/p>\n<p>The outstanding examples of Egyptian architecture are the pyramids, virtually all of which were constructed in the Old Kingdom period (c. 2700–2200 <span>BC<\/span>). The Sumerian principle of the recessed niche was employed to accommodate the enormous stresses of stone masonry. Without that technique it would have been impossible to construct such a huge edifice as the Great Pyramid, the estimated weight of which is almost six million tons (5,448,000 metric tons). The Great Pyramid is one of the most perfectly oriented buildings on earth, being just a few seconds of one degree short of true north-south orientation. Many of the huge blocks of stone were cut and fitted together so accurately that it is impossible to insert the edge of a sheet of paper between them. The pyramids were meant to serve as tombs for the remains of the persons who ordered them constructed, but the structures themselves have become monuments to human creativity.<\/p>\n<p>The major architectural style of the Egyptians was “post and lintel,” with horizontal crosspieces resting on columns. As a result, buildings of any size became a forest of columns. Wall surfaces were covered with carvings, paintings, and hieroglyphics. Temples were planned on a long axis with almost perfect symmetry. The structures seem designed for imperial pageants and other ceremonies staged to impress the people with the power and authority of their rulers.<\/p>\n\n<p class=\"h2\" id=\"AssyrianandHittiteArchitecture\">Assyrian and Hittite Architecture<\/p>\n<p>The Assyrians followed the Sumerian pattern of temple construction but enlarged the ziggurats and added more stories. The great ziggurat at Borsippa was an outstanding example of seven-story temple construction. The foundation was about 272 feet (83 meters) square, and the building stood about 160 feet (49 meters) high. Each story was set back from the level beneath it in a terraced effect and painted with a different color of wash. Each story was intended to represent one of the planets. In accordance with later Sumerian practice the uppermost level had a small shrine built on its roof, where the god Nebo was thought to have taken up his residence. Many believe that the Tower of Babel, which God destroyed, was a ziggurat tower (Gn 11).<\/p>\n<p>Assyrian royal palaces of the eighth and seventh centuries <span>BC<\/span> were large and elegant, decorated with enormous bas-reliefs depicting the king busily occupied with a variety of activities. Assyrian art was at its height in that period, and meticulous attention to detail brought a virile character to Assyrian architecture. Large stone sculptures of protective animals were stationed at entrances to public buildings. Similar statues were a feature of Hittite architecture in Anatolia, the eastern part of Asia Minor.<\/p>\n<p>Hittite buildings excavated at Boghazkôy and elsewhere easily matched those of the Assyrians in extent and grandeur. Towering columns, long halls, and expansive rooms were typical of Hittite palace construction in the Bronze Age.<\/p>\n<p>Hittite temple design followed what was common in Babylonia, with several buildings grouped around an open court. One difference was that the main sanctuary was approached through a series of entrances or porches extending beyond the length of adjacent buildings. The design enabled small windows to be placed at the top of the projection in order to give additional light in the sanctuary.<\/p>\n<p class=\"h2\" id=\"GreekArchitecture\">Greek Architecture<\/p>\n\n<p>Architecture rose to great achievements in the Greek world. Many factors combined to produce architectural beauty that has lasted for centuries. Those factors included the climate, setting, government, and people. Perhaps the most important factor was the people, who seemed free to imagine and develop designs and structures that have continued to excite our imaginations to this day.<\/p>\n<p>The Greeks strove to attain beauty in their architecture. This worthy motive found its highest expression in the fifth century <span>BC<\/span>. In the time of Pericles (461–429 <span>BC<\/span>) the Parthenon and Propylea on the Acropolis were remodeled from earlier originals, and the Erechtheum was also built there. Subsequent temples in Athens included that of Hephaestus, which was a less graceful version of the Parthenon, and the shrine of Ares. Phidias, the sculptor who designed the Parthenon, was also responsible, with his students, for much of the fifth-century <span>BC<\/span> statuary. Although the Sumerians had been the first to execute rather stereotyped freestanding stone statues, they had done so largely with theological considerations in mind. For the Sumerian sculptors, the statue had represented an individual standing before a god, ready to be judged. For the Greeks, however, the objective of good statuary was the most realistic and accurate reproduction of human anatomy possible, and like the Assyrians’, their sculptors studied anatomy. Eventually the Greeks became the world’s most proficient sculptors.<\/p>\n<p>Many Greek buildings featured appropriate combinations of structure and setting. For example, theaters were built on hills so that the structure could have tiers of seats and still have a beautiful background. Marble was used extensively. Buildings were placed so that shadows added to their beauty. All that structural beauty was seen by the apostle Paul when he visited the city of Athens, but “he was deeply troubled by all the idols he saw everywhere in the city” (Acts 17:16, <span>nlt<\/span>). Many of the most beautiful buildings, such as the Parthenon, were built in honor of pagan Greek gods. In response, Paul preached his famous sermon on the Areopagus (Mars Hill), a hill that overlooked the temples of Athens.<\/p>\n\n<p class=\"h2\" id=\"RomanArchitecture\">Roman Architecture<\/p>\n<p>The Romans were great builders who left their mark on the architecture of the world. Several factors influenced Roman architectural styles. First was the fact that the Romans took over earlier empires and earlier forms of architecture. Some Egyptian influence was seen, but the Greek eye for beauty and use of marble was more important. Another factor was the Roman discovery of cement made from volcanic earth which, when mixed with lime, formed a mortar of great cohesion. Cement enabled the Romans to build masonry arches without supporting columns. The effect was a sense of pomp and majesty. The use of cement also allowed the Romans to build structures of more than one story, such as the Colosseum.<\/p>\n<p>Roman architects used central squares or public forums in the center of their cities. Around these were built public buildings, temples, shops, and porticoes. The central square contained arches and monuments commemorating victorious emperors. The Roman concept of municipal planning was copied throughout the Roman Empire, including Palestine.<\/p>\n<p>The shortage of water in a number of countries over which the Romans ruled compelled them to devise means of transporting it overland. This led to the development of the aqueduct. Roman architects were faced with the problem of maintaining a sufficient degree of slope to enable water to flow by gravity. Cemented channels supported by stone arches provided much of the solution to the problem. The architectural design of aqueduct systems remained the same throughout the imperial period. Foundation piers were spanned by round arches. A stone channel was built on top of the archway, lined with cement, and frequently covered by a curved roof.<\/p>\n<p class=\"h2\" id=\"PalestinianArchitecture\">Palestinian Architecture<\/p>\n<p>For a generation the Israelites had been tent dwellers, living only semisedentary lives at best, without need of permanent structures of any kind. When the time came for them to settle down, they were handicapped by their lack of construction skills. Archaeological excavation at such sites as Shiloh, Bethel, and Debir have uncovered Israelite attempts to rebuild on earlier Canaanite foundations. Their standard of workmanship was noticeably inferior to that of the Canaanite builders, as exhibited especially in Canaanite royal cities. Until the fifth century <span>BC<\/span>, Israelite buildings tended to be small and narrow, partly because the architects had not devised any means of roofing a dwelling other than by laying beams across its width and placing a flat covering on top. The first vaulted arch in Palestine was built in the Persian period, but it was so innovative that the conservative Judeans refused to adopt it as an architectural style. Only in the Roman period did the arch and vault gain acceptance, due largely to the influence of Herod the Great.<\/p>\n<h5>Old Testament Architecture<\/h5>\n<h6>Cities<\/h6>\n<p>In the OT era, cities were built on hills or mounds and surrounded with a wall for protection. Generally houses were placed in a random fashion with winding paths or alleys connecting them. People unable to afford city life lived in villages that surrounded the city. They would work the nearby fields and in time of danger flee to the city for protection.<\/p>\n<p>Most essential to any city was an adequate water supply. For that reason cities were built on or near underground springs. Some cities used plastered cisterns and catch basins to collect rainwater to supplement the regular water supply. Underground springs were protected by stepped tunnels for access when the city was besieged.<\/p>\n<h6>Fortifications<\/h6>\n<p>During much of OT times the Israelites used the techniques of the middle Bronze Age to defend their cities. The central feature was a wall made of stone or brick, 25 to 30 feet (7.6 to 9.1 meters) high. The wall was sometimes made with an artificial slope and a ditch at the bottom to fortify it against enemy battering rams.<\/p>\n<p>During the Israelite monarchy, casemate walls were also built. These consisted of two parallel walls connected by a series of cross walls. The resulting rooms were then filled with dirt to give added protection against enemy battering rams (Ez 26:9). Sometimes walls 20 feet (6 meters) thick were built with overhangs so attackers could be subdued. The apostle Paul was let down off the wall of Damascus in a basket from a room in such a wall (Acts 9:25; 2 Cor 11:33).<\/p>\n<h6>Gates<\/h6>\n<p>Most city walls had two gates. One of these was for camel caravans, chariots, and larger vehicles; the other, on the opposite side of the city, was used for pedestrians, donkeys, and small animals. Many gates consisted of double doors (Is 45:1; Neh 6:1) made of wood and overlaid with bronze plating (Is 45:2). The doors were secured with horizontal bars of wood, bronze (1 Kgs 4:13), or iron (Ps 107:16) that fit into openings in the gateposts (Jgs 16:3).<\/p>\n<p>The location of the gates was important to the defense of the city. Often the road leading to the gate was laid out so that attackers, who carried their shields in their left hands, would have to face the wall of the city and its defenders on their right side. Sometimes the gate was part of a large tower (2 Chr 26:9). Occasionally, steps were constructed on the inside of the tower, so that sentinels could reach the top to stand watch (2 Kgs 9:17). At other times the gate was so positioned that it turned 90 degrees between the portals, in order to prevent enemy archers from making a straight shot through the gate.<\/p>\n<h6>Houses<\/h6>\n<p>An above-average Israelite house consisted of several rooms facing an open courtyard (2 Sm 17:18). The largest room was for the family, another was for the family’s cattle, and another was used as a general storeroom. Sometimes the walls were made of stones, with the joints filled with mud. Sometimes the inside walls were plastered with mud, although more prosperous homes had cypress or cedarwood. Floors were made of clay or polished plaster stones. The flat roofs were supported by beams and made watertight with wood or brushwood. An outside stairway gave access to the roof, and some people built roof chambers that in effect made a two-story house (1 Kgs 17:19). The flat roofs of houses provided additional sleeping and recreational space for crowded households. The Mosaic law required these roofs to be surrounded by a protective parapet to prevent people falling to their deaths (Dt 22:8).<\/p>\n<h6>Solomon’s Temple<\/h6>\n<p>Probably the most important piece of Israelite architecture was King Solomon’s temple. The building was located on the site where Abraham was supposed to have offered his son Isaac (Gn 22). It took seven and a half years to build and was notable for its beauty as well as its purpose. The plan of the temple was similar to that of the tabernacle, except that the dimensions were doubled and the height was tripled. The walls were made of stone overlaid with gold (1 Kgs 6:22), with gold also covering the ceilings and floor. The partition between the Holy of Holies and the Holy Place was made of gold-covered cedarwood. The entrance to the Holy of Holies consisted of a double door made of carved olive wood overlaid with gold. The doorway stood open but was veiled. Outside the temple were two courts, an inner court for the priests and an outer court for the people.<\/p>\n<p>Lack of constructional expertise in Israel compelled Solomon to hire Phoenician workmen. The result was a typically Phoenician structure, the ground plan of which closely resembled that of an eighth-century <span>BC<\/span> Canaanite chapel excavated at Tell Tainat in Syria. Columns and porticoes were doubtless a feature of the temple of Solomon, though the precise function of the freestanding pillars named Jachin and Boaz is still far from certain. Carefully dressed masonry seems to have appeared in Israel initially in Solomon’s time; excellent specimens of hewn and squared stone have been recovered from Samaria. The Samaritan site, along with Megiddo, has also furnished interesting examples of a decorated pilaster capital that derived its design from Canaanite artistic representations.<\/p>\n<p>When Babylon overthrew Jerusalem and leveled the city in 586 <span>BC<\/span>, the temple was plundered of its wealth and burned to the ground. After Israel returned from captivity, the temple was rebuilt, with the foundation being laid in 525 <span>BC<\/span>. However, that second temple was far less magnificent than Solomon’s and was in great need of repair by the time of King Herod of Judea (37–4 <span>BC<\/span>).<\/p>\n<p>Although OT tradition gives considerable prominence to the Solomonic temple and lauds its grandeur, the building was actually an adjunct to the royal palace, serving as a chapel. Only in the postexilic period was the temple freed from royal associations to become an independent shrine where people could observe the prescribed rituals. Both pre- and postexilic temples were quite small and narrow in their dimensions, their width being limited by the length of the wooden beams available for roofing purposes. The only way such a building could be enlarged was in the usual Near Eastern manner of attaching additional rooms to the exterior.<\/p>\n<h5>New Testament Architecture<\/h5>\n<p>The architecture of NT times consisted of Greek and Roman structures, since those rulers had most recently dominated Israel. The Greek cities were architectural models, containing planned streets, arches, theaters, public baths, temples, and a central marketplace called the <span class=\"greek\" lang=\"el\">agora<\/span><em>.<\/em> Jewish homes, however, continued to remain small, with flat roofs over rooms facing a courtyard.<\/p>\n<p>During Roman domination Herod the Great (37–4 <span>BC<\/span>) built some remarkable structures, including aqueducts, cisterns, dungeons, palaces, and whole cities (e.g., Caesarea). His greatest work was the rebuilding of the temple, a remarkable structure that took 83 years to complete. It lasted in its completed state only six years before it was destroyed by Titus in <span>AD<\/span> 70.<\/p>\n<p>Herod’s temple managed to blend the old with the new. Though it appeared to embody the latest Hellenistic architectural fashions in its colonnades, marble columns, and facades, it was still firmly rooted in the traditions of Phoenicia. The Herodian structure was an enlargement, and to some extent a rebuilding, of the sixth-century <span>BC<\/span> temple. A series of courts and porticoes surrounded the reconstructed shrine, which was given an illusion of grandeur by means of an enlarged entrance. In the middle of that porch stood an enormous doorway that gave access to the much smaller inner door of the shrine itself. Unfortunately, nothing of the building itself survived the destruction of <span>AD<\/span> 70, leaving us almost completely dependent upon Josephus’s account. <em>See<\/em> City; Homes and Dwellings; Temple.<\/p>","content_en":"<h3>ARCHITECTURE<\/h3>\n<p>Science, art, or profession of designing and constructing buildings, bridges, etc. Architecture is the practice of combining construction and art in order to produce “beauty with purpose.” The architect’s synthesis of creative imagination and technical skill produces structures of interest, unity, power, and convenience. When we look at a building, monument, or tomb, we are examining its art as well as its structure.<\/p>\n<p>Special types of architecture are mentioned in Scripture, including houses, structures in particular cities, and, of course, the temples. All were influenced by the empires that dominated Israel at the time. It is therefore important to examine the architecture of empires associated with Bible history to understand the architecture of Palestine.<\/p>\n<p>Preview<\/p>\n<p>• Sumerian Architecture<\/p>\n<p>• Egyptian Architecture<\/p>\n<p>• Assyrian and Hittite Architecture<\/p>\n<p>• Greek Architecture<\/p>\n<p>• Roman Architecture<\/p>\n<p>• Palestinian Architecture<\/p>\n<p class=\"h2\" id=\"SumerianArchitecture\">Sumerian Architecture<\/p>\n<p>Architecture was first developed by the Sumerians, a people of non-Semitic origin. They may have settled on the island of Bahrain in the Persian Gulf a thousand years before moving northward to the mainland. From the beginning of their culture the Sumerians regarded architecture as an important artistic endeavor. It found its fullest expression in the building of temples. The Sumerian ziggurat, or staged tower, became Mesopotamia’s most distinctive contribution to architecture, both secular and sacred. The ziggurat has often been likened to a medieval European cathedral, the highest point of which might appear to be reaching upward to God as an expression of human religious aspirations. That, however, was not the concept the Sumerians held in building their shrines. For them, the ziggurat, standing on its mound or platform, represented a concentration of natural, life-giving forces. The god had already come down to his house, and it was the worshiper’s duty to commune with him there.<\/p>\n<p>By 2000 <span>BC<\/span> a Mesopotamian temple area commonly housed the ziggurat, several storehouses, shrines, workshops, and living quarters for priests. The ziggurat usually consisted of three stages: the inner walls of sun-dried mud brick, the outer walls of baked brick set in bitumen. The upper levels were reached by flights of stairs or ramps, and sometimes a small shrine to a local deity topped off the uppermost stage. In addition to devising decorated walls and columns, Sumerian architects discovered how to employ arches, domes, and vaults to give the impression of grandeur and space.<\/p>\n<p>Sumerian domestic architecture was quite mixed in style. Most city houses were two-story dwellings built on three sides of a square, with the opening facing away from the narrow streets. Homes of the wealthy might contain 20 rooms; some included servants’ quarters. Indoor bathroom facilities were connected by means of drainpipes to an underground cesspool. Many houses had a family burial vault in the basement. There seems little doubt that the Akkadians, Hittites, Egyptians, and Greeks all benefited in various ways from the architectural innovations of Sumer.<\/p>\n<p class=\"h2\" id=\"EgyptianArchitecture\">Egyptian Architecture<\/p>\n<p>The Egyptians achieved the most lasting architectural forms ever attempted by any civilization, and much of their architecture has been preserved. Such forms included temples, tombs, and pyramids. Huge stones to build those structures had to be brought from distant quarries. The Egyptians made use of slave labor and built their structures in honor of their rulers.<\/p>\n<p>The outstanding examples of Egyptian architecture are the pyramids, virtually all of which were constructed in the Old Kingdom period (c. 2700–2200 <span>BC<\/span>). The Sumerian principle of the recessed niche was employed to accommodate the enormous stresses of stone masonry. Without that technique it would have been impossible to construct such a huge edifice as the Great Pyramid, the estimated weight of which is almost six million tons (5,448,000 metric tons). The Great Pyramid is one of the most perfectly oriented buildings on earth, being just a few seconds of one degree short of true north-south orientation. Many of the huge blocks of stone were cut and fitted together so accurately that it is impossible to insert the edge of a sheet of paper between them. The pyramids were meant to serve as tombs for the remains of the persons who ordered them constructed, but the structures themselves have become monuments to human creativity.<\/p>\n<p>The major architectural style of the Egyptians was “post and lintel,” with horizontal crosspieces resting on columns. As a result, buildings of any size became a forest of columns. Wall surfaces were covered with carvings, paintings, and hieroglyphics. Temples were planned on a long axis with almost perfect symmetry. The structures seem designed for imperial pageants and other ceremonies staged to impress the people with the power and authority of their rulers.<\/p>\n\n<p class=\"h2\" id=\"AssyrianandHittiteArchitecture\">Assyrian and Hittite Architecture<\/p>\n<p>The Assyrians followed the Sumerian pattern of temple construction but enlarged the ziggurats and added more stories. The great ziggurat at Borsippa was an outstanding example of seven-story temple construction. The foundation was about 272 feet (83 meters) square, and the building stood about 160 feet (49 meters) high. Each story was set back from the level beneath it in a terraced effect and painted with a different color of wash. Each story was intended to represent one of the planets. In accordance with later Sumerian practice the uppermost level had a small shrine built on its roof, where the god Nebo was thought to have taken up his residence. Many believe that the Tower of Babel, which God destroyed, was a ziggurat tower (Gn 11).<\/p>\n<p>Assyrian royal palaces of the eighth and seventh centuries <span>BC<\/span> were large and elegant, decorated with enormous bas-reliefs depicting the king busily occupied with a variety of activities. Assyrian art was at its height in that period, and meticulous attention to detail brought a virile character to Assyrian architecture. Large stone sculptures of protective animals were stationed at entrances to public buildings. Similar statues were a feature of Hittite architecture in Anatolia, the eastern part of Asia Minor.<\/p>\n<p>Hittite buildings excavated at Boghazkôy and elsewhere easily matched those of the Assyrians in extent and grandeur. Towering columns, long halls, and expansive rooms were typical of Hittite palace construction in the Bronze Age.<\/p>\n<p>Hittite temple design followed what was common in Babylonia, with several buildings grouped around an open court. One difference was that the main sanctuary was approached through a series of entrances or porches extending beyond the length of adjacent buildings. The design enabled small windows to be placed at the top of the projection in order to give additional light in the sanctuary.<\/p>\n<p class=\"h2\" id=\"GreekArchitecture\">Greek Architecture<\/p>\n\n<p>Architecture rose to great achievements in the Greek world. Many factors combined to produce architectural beauty that has lasted for centuries. Those factors included the climate, setting, government, and people. Perhaps the most important factor was the people, who seemed free to imagine and develop designs and structures that have continued to excite our imaginations to this day.<\/p>\n<p>The Greeks strove to attain beauty in their architecture. This worthy motive found its highest expression in the fifth century <span>BC<\/span>. In the time of Pericles (461–429 <span>BC<\/span>) the Parthenon and Propylea on the Acropolis were remodeled from earlier originals, and the Erechtheum was also built there. Subsequent temples in Athens included that of Hephaestus, which was a less graceful version of the Parthenon, and the shrine of Ares. Phidias, the sculptor who designed the Parthenon, was also responsible, with his students, for much of the fifth-century <span>BC<\/span> statuary. Although the Sumerians had been the first to execute rather stereotyped freestanding stone statues, they had done so largely with theological considerations in mind. For the Sumerian sculptors, the statue had represented an individual standing before a god, ready to be judged. For the Greeks, however, the objective of good statuary was the most realistic and accurate reproduction of human anatomy possible, and like the Assyrians’, their sculptors studied anatomy. Eventually the Greeks became the world’s most proficient sculptors.<\/p>\n<p>Many Greek buildings featured appropriate combinations of structure and setting. For example, theaters were built on hills so that the structure could have tiers of seats and still have a beautiful background. Marble was used extensively. Buildings were placed so that shadows added to their beauty. All that structural beauty was seen by the apostle Paul when he visited the city of Athens, but “he was deeply troubled by all the idols he saw everywhere in the city” (Acts 17:16, <span>nlt<\/span>). Many of the most beautiful buildings, such as the Parthenon, were built in honor of pagan Greek gods. In response, Paul preached his famous sermon on the Areopagus (Mars Hill), a hill that overlooked the temples of Athens.<\/p>\n\n<p class=\"h2\" id=\"RomanArchitecture\">Roman Architecture<\/p>\n<p>The Romans were great builders who left their mark on the architecture of the world. Several factors influenced Roman architectural styles. First was the fact that the Romans took over earlier empires and earlier forms of architecture. Some Egyptian influence was seen, but the Greek eye for beauty and use of marble was more important. Another factor was the Roman discovery of cement made from volcanic earth which, when mixed with lime, formed a mortar of great cohesion. Cement enabled the Romans to build masonry arches without supporting columns. The effect was a sense of pomp and majesty. The use of cement also allowed the Romans to build structures of more than one story, such as the Colosseum.<\/p>\n<p>Roman architects used central squares or public forums in the center of their cities. Around these were built public buildings, temples, shops, and porticoes. The central square contained arches and monuments commemorating victorious emperors. The Roman concept of municipal planning was copied throughout the Roman Empire, including Palestine.<\/p>\n<p>The shortage of water in a number of countries over which the Romans ruled compelled them to devise means of transporting it overland. This led to the development of the aqueduct. Roman architects were faced with the problem of maintaining a sufficient degree of slope to enable water to flow by gravity. Cemented channels supported by stone arches provided much of the solution to the problem. The architectural design of aqueduct systems remained the same throughout the imperial period. Foundation piers were spanned by round arches. A stone channel was built on top of the archway, lined with cement, and frequently covered by a curved roof.<\/p>\n<p class=\"h2\" id=\"PalestinianArchitecture\">Palestinian Architecture<\/p>\n<p>For a generation the Israelites had been tent dwellers, living only semisedentary lives at best, without need of permanent structures of any kind. When the time came for them to settle down, they were handicapped by their lack of construction skills. Archaeological excavation at such sites as Shiloh, Bethel, and Debir have uncovered Israelite attempts to rebuild on earlier Canaanite foundations. Their standard of workmanship was noticeably inferior to that of the Canaanite builders, as exhibited especially in Canaanite royal cities. Until the fifth century <span>BC<\/span>, Israelite buildings tended to be small and narrow, partly because the architects had not devised any means of roofing a dwelling other than by laying beams across its width and placing a flat covering on top. The first vaulted arch in Palestine was built in the Persian period, but it was so innovative that the conservative Judeans refused to adopt it as an architectural style. Only in the Roman period did the arch and vault gain acceptance, due largely to the influence of Herod the Great.<\/p>\n<h5>Old Testament Architecture<\/h5>\n<h6>Cities<\/h6>\n<p>In the OT era, cities were built on hills or mounds and surrounded with a wall for protection. Generally houses were placed in a random fashion with winding paths or alleys connecting them. People unable to afford city life lived in villages that surrounded the city. They would work the nearby fields and in time of danger flee to the city for protection.<\/p>\n<p>Most essential to any city was an adequate water supply. For that reason cities were built on or near underground springs. Some cities used plastered cisterns and catch basins to collect rainwater to supplement the regular water supply. Underground springs were protected by stepped tunnels for access when the city was besieged.<\/p>\n<h6>Fortifications<\/h6>\n<p>During much of OT times the Israelites used the techniques of the middle Bronze Age to defend their cities. The central feature was a wall made of stone or brick, 25 to 30 feet (7.6 to 9.1 meters) high. The wall was sometimes made with an artificial slope and a ditch at the bottom to fortify it against enemy battering rams.<\/p>\n<p>During the Israelite monarchy, casemate walls were also built. These consisted of two parallel walls connected by a series of cross walls. The resulting rooms were then filled with dirt to give added protection against enemy battering rams (Ez 26:9). Sometimes walls 20 feet (6 meters) thick were built with overhangs so attackers could be subdued. The apostle Paul was let down off the wall of Damascus in a basket from a room in such a wall (Acts 9:25; 2 Cor 11:33).<\/p>\n<h6>Gates<\/h6>\n<p>Most city walls had two gates. One of these was for camel caravans, chariots, and larger vehicles; the other, on the opposite side of the city, was used for pedestrians, donkeys, and small animals. Many gates consisted of double doors (Is 45:1; Neh 6:1) made of wood and overlaid with bronze plating (Is 45:2). The doors were secured with horizontal bars of wood, bronze (1 Kgs 4:13), or iron (Ps 107:16) that fit into openings in the gateposts (Jgs 16:3).<\/p>\n<p>The location of the gates was important to the defense of the city. Often the road leading to the gate was laid out so that attackers, who carried their shields in their left hands, would have to face the wall of the city and its defenders on their right side. Sometimes the gate was part of a large tower (2 Chr 26:9). Occasionally, steps were constructed on the inside of the tower, so that sentinels could reach the top to stand watch (2 Kgs 9:17). At other times the gate was so positioned that it turned 90 degrees between the portals, in order to prevent enemy archers from making a straight shot through the gate.<\/p>\n<h6>Houses<\/h6>\n<p>An above-average Israelite house consisted of several rooms facing an open courtyard (2 Sm 17:18). The largest room was for the family, another was for the family’s cattle, and another was used as a general storeroom. Sometimes the walls were made of stones, with the joints filled with mud. Sometimes the inside walls were plastered with mud, although more prosperous homes had cypress or cedarwood. Floors were made of clay or polished plaster stones. The flat roofs were supported by beams and made watertight with wood or brushwood. An outside stairway gave access to the roof, and some people built roof chambers that in effect made a two-story house (1 Kgs 17:19). The flat roofs of houses provided additional sleeping and recreational space for crowded households. The Mosaic law required these roofs to be surrounded by a protective parapet to prevent people falling to their deaths (Dt 22:8).<\/p>\n<h6>Solomon’s Temple<\/h6>\n<p>Probably the most important piece of Israelite architecture was King Solomon’s temple. The building was located on the site where Abraham was supposed to have offered his son Isaac (Gn 22). It took seven and a half years to build and was notable for its beauty as well as its purpose. The plan of the temple was similar to that of the tabernacle, except that the dimensions were doubled and the height was tripled. The walls were made of stone overlaid with gold (1 Kgs 6:22), with gold also covering the ceilings and floor. The partition between the Holy of Holies and the Holy Place was made of gold-covered cedarwood. The entrance to the Holy of Holies consisted of a double door made of carved olive wood overlaid with gold. The doorway stood open but was veiled. Outside the temple were two courts, an inner court for the priests and an outer court for the people.<\/p>\n<p>Lack of constructional expertise in Israel compelled Solomon to hire Phoenician workmen. The result was a typically Phoenician structure, the ground plan of which closely resembled that of an eighth-century <span>BC<\/span> Canaanite chapel excavated at Tell Tainat in Syria. Columns and porticoes were doubtless a feature of the temple of Solomon, though the precise function of the freestanding pillars named Jachin and Boaz is still far from certain. Carefully dressed masonry seems to have appeared in Israel initially in Solomon’s time; excellent specimens of hewn and squared stone have been recovered from Samaria. The Samaritan site, along with Megiddo, has also furnished interesting examples of a decorated pilaster capital that derived its design from Canaanite artistic representations.<\/p>\n<p>When Babylon overthrew Jerusalem and leveled the city in 586 <span>BC<\/span>, the temple was plundered of its wealth and burned to the ground. After Israel returned from captivity, the temple was rebuilt, with the foundation being laid in 525 <span>BC<\/span>. However, that second temple was far less magnificent than Solomon’s and was in great need of repair by the time of King Herod of Judea (37–4 <span>BC<\/span>).<\/p>\n<p>Although OT tradition gives considerable prominence to the Solomonic temple and lauds its grandeur, the building was actually an adjunct to the royal palace, serving as a chapel. Only in the postexilic period was the temple freed from royal associations to become an independent shrine where people could observe the prescribed rituals. Both pre- and postexilic temples were quite small and narrow in their dimensions, their width being limited by the length of the wooden beams available for roofing purposes. The only way such a building could be enlarged was in the usual Near Eastern manner of attaching additional rooms to the exterior.<\/p>\n<h5>New Testament Architecture<\/h5>\n<p>The architecture of NT times consisted of Greek and Roman structures, since those rulers had most recently dominated Israel. The Greek cities were architectural models, containing planned streets, arches, theaters, public baths, temples, and a central marketplace called the <span class=\"greek\" lang=\"el\">agora<\/span><em>.<\/em> Jewish homes, however, continued to remain small, with flat roofs over rooms facing a courtyard.<\/p>\n<p>During Roman domination Herod the Great (37–4 <span>BC<\/span>) built some remarkable structures, including aqueducts, cisterns, dungeons, palaces, and whole cities (e.g., Caesarea). His greatest work was the rebuilding of the temple, a remarkable structure that took 83 years to complete. It lasted in its completed state only six years before it was destroyed by Titus in <span>AD<\/span> 70.<\/p>\n<p>Herod’s temple managed to blend the old with the new. Though it appeared to embody the latest Hellenistic architectural fashions in its colonnades, marble columns, and facades, it was still firmly rooted in the traditions of Phoenicia. The Herodian structure was an enlargement, and to some extent a rebuilding, of the sixth-century <span>BC<\/span> temple. A series of courts and porticoes surrounded the reconstructed shrine, which was given an illusion of grandeur by means of an enlarged entrance. In the middle of that porch stood an enormous doorway that gave access to the much smaller inner door of the shrine itself. Unfortunately, nothing of the building itself survived the destruction of <span>AD<\/span> 70, leaving us almost completely dependent upon Josephus’s account. <em>See<\/em> City; Homes and Dwellings; Temple.<\/p>","summary_ro":"ARCHITECTURE Science, art, or profession of designing and constructing buildings, bridges, etc. Architecture is the practice of combining construction and art in order to produce “beauty with purpose.” The architect’s synthesis of creative imagination and technical skill produces structures of interest, unity, power, and convenience. When we look at a building, monument, or tomb, we are examining its art as well as its structure. Special types of architecture are mentioned in Scripture, inclu...","summary_en":"ARCHITECTURE Science, art, or profession of designing and constructing buildings, bridges, etc. Architecture is the practice of combining construction and art in order to produce “beauty with purpose.” The architect’s synthesis of creative imagination and technical skill produces structures of interest, unity, power, and convenience. When we look at a building, monument, or tomb, we are examining its art as well as its structure. Special types of architecture are mentioned in Scripture, inclu...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13703,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Geshem","title_en":"Geshem","content_ro":"<h3>GESHEM<\/h3>\n<p>Arab opponent of Nehemiah who derided those seeking to rebuild the walls of Jerusalem (Neh 2:19; 6:1-6). He was likely an inhabitant of the north Arabian Desert and has been identified with Gashmu son of Shahr in a Dedanite Arabian inscription. Like Sanballat and Tobiah, his economic interests were threatened by the rebuilding of Jerusalem.<\/p>","content_en":"<h3>GESHEM<\/h3>\n<p>Arab opponent of Nehemiah who derided those seeking to rebuild the walls of Jerusalem (Neh 2:19; 6:1-6). He was likely an inhabitant of the north Arabian Desert and has been identified with Gashmu son of Shahr in a Dedanite Arabian inscription. Like Sanballat and Tobiah, his economic interests were threatened by the rebuilding of Jerusalem.<\/p>","summary_ro":"GESHEM Arab opponent of Nehemiah who derided those seeking to rebuild the walls of Jerusalem (Neh 2:19; 6:1-6). He was likely an inhabitant of the north Arabian Desert and has been identified with Gashmu son of Shahr in a Dedanite Arabian inscription. Like Sanballat and Tobiah, his economic interests were threatened by the rebuilding of Jerusalem.","summary_en":"GESHEM Arab opponent of Nehemiah who derided those seeking to rebuild the walls of Jerusalem (Neh 2:19; 6:1-6). He was likely an inhabitant of the north Arabian Desert and has been identified with Gashmu son of Shahr in a Dedanite Arabian inscription. Like Sanballat and Tobiah, his economic interests were threatened by the rebuilding of Jerusalem.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21538,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kedar","title_en":"Kedar","content_ro":"<h3>KEDAR<\/h3>\n<li>1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29).<\/li>\n<li>2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring people. In Jeremiah 49:28 Kedar is linked with Hazor as victims of Nebuchadnezzar’s conquests. Although there is no extrabiblical record of Nebuchadnezzar’s march on Kedar, Ashurbanipal, the king of Assyria, does mention the conquest of Kedar. That would have been about 650 <span>BC<\/span>, or a half a century earlier than the Babylonian conquest. Apart from Ashurbanipal’s account, the only other ancient extrabiblical reference to Kedar is found on a silver bowl offered to the Arabian goddess Han-’ilat in the Egyptian Delta. The inscription on the bowl reads, “Cain, son of Geshem, king of Kedar,” and the date is firmly fixed in the fifth century <span>BC<\/span>. This Geshem was very likely the enemy of Nehemiah (Neh 2:19; 6:1-6).<\/li>\n<p>The picture the Bible gives of Kedar is that of a desert nomadic people descended from Ishmael. They were not initially believers in Yahweh but are included in Isaiah’s prophecy of the future kingdom of God (cf. Is 42:11; 60:7). Their desert environment limited their work to sheep herding and trading. Because of unpredictable water supplies in the desert, they were constantly moving—a way of life best handled by living in tents rather than permanent houses (cf. Ps 120:5; Sg 1:5). For this reason archaeologists have found no site named Kedar. All we can surmise is that the area of Kedar lay to the east and slightly to the south of Israel in what is today the southern part of Jordan. The people of Kedar presumably died out or were assimilated into the surrounding nations.<\/p>","content_en":"<h3>KEDAR<\/h3>\n<li>1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29).<\/li>\n<li>2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring people. In Jeremiah 49:28 Kedar is linked with Hazor as victims of Nebuchadnezzar’s conquests. Although there is no extrabiblical record of Nebuchadnezzar’s march on Kedar, Ashurbanipal, the king of Assyria, does mention the conquest of Kedar. That would have been about 650 <span>BC<\/span>, or a half a century earlier than the Babylonian conquest. Apart from Ashurbanipal’s account, the only other ancient extrabiblical reference to Kedar is found on a silver bowl offered to the Arabian goddess Han-’ilat in the Egyptian Delta. The inscription on the bowl reads, “Cain, son of Geshem, king of Kedar,” and the date is firmly fixed in the fifth century <span>BC<\/span>. This Geshem was very likely the enemy of Nehemiah (Neh 2:19; 6:1-6).<\/li>\n<p>The picture the Bible gives of Kedar is that of a desert nomadic people descended from Ishmael. They were not initially believers in Yahweh but are included in Isaiah’s prophecy of the future kingdom of God (cf. Is 42:11; 60:7). Their desert environment limited their work to sheep herding and trading. Because of unpredictable water supplies in the desert, they were constantly moving—a way of life best handled by living in tents rather than permanent houses (cf. Ps 120:5; Sg 1:5). For this reason archaeologists have found no site named Kedar. All we can surmise is that the area of Kedar lay to the east and slightly to the south of Israel in what is today the southern part of Jordan. The people of Kedar presumably died out or were assimilated into the surrounding nations.<\/p>","summary_ro":"KEDAR 1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29). 2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring pe...","summary_en":"KEDAR 1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29). 2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring pe...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27209,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nehemiah (Person)","title_en":"Nehemiah (Person)","content_ro":"<h3>NEHEMIAH (P<span>erson<\/span>)<\/h3>\n<p>Name of three men mentioned in the OT after the period of the exile. The name means “the Lord comforts” and was appropriate for this time of hope and fulfillment.<\/p>\n<p>1. Leader mentioned in a list of Jewish exiles who returned from Babylon with Zerubbabel sometime after 538 <span>BC<\/span> (Ezr 2:2; Neh 7:7).<\/p>\n<li>2. Ruler of half the district of Beth-zur who helped rebuild the Jerusalem wall in 444 <span>BC<\/span> (Neh 3:16).<\/li>\n<li>3. Governor of Judah during the restoration. Originally cupbearer to the Persian king Artaxerxes I (464–424 <span>BC<\/span>), Nehemiah pleaded to be sent to Judah to aid his fellow Jews in their difficulties and in particular to rebuild Jerusalem (Neh 1:1–2:8). He was appointed governor of Judah for 12 years.<\/li>\n<p>After inspecting the walls upon his arrival, he realized that their repair was to be his prime task. This repair would guarantee the security of the city and could provide a focal point for the Jewish community scattered throughout Judah. That he was able to marshal support for this project and to complete it attests to his skills in management and administration. He also had a strong personal faith, as his prayers (Neh 1:4-11; 2:4) and conviction of divine guidance and help (2:8, 18, 20) attest. He had to overcome hostility and intimidation from powerful neighboring authorities in Samaria, Ammon, and Arabia (4:1-9; 6:1-14). He also required economic justice (ch 5). A few rich Jews were exploiting a food shortage by exacting high interest from their poorer brothers.<\/p>\n<p>Included in Nehemiah’s concern for Jerusalem was a strong interest in the maintenance of temple worship. He was involved in the production of a document in which the Jewish community pledged themselves to support the temple personnel and to provide offerings (Neh 10:1, 32-39). Clearly, he realized that Judah needed at its heart a religious emphasis as well as political stability. These particular religious reforms are linked with those of his second period as governor (ch 13). Other reforms of that period concerned the observance of the Sabbath (13:15-22) and the problem of marriages to non-Jews (13:23-27). Nehemiah was a forceful leader (v 25) who used his imperial powers to restore to the settlers a national and religious identity in a period of political and economic weakness.<\/p>\n<p><em>See also<\/em> Nehemiah, Book of; Ezra (Person) #1; Ezra, Book of; Postexilic Period.<\/p>","content_en":"<h3>NEHEMIAH (P<span>erson<\/span>)<\/h3>\n<p>Name of three men mentioned in the OT after the period of the exile. The name means “the Lord comforts” and was appropriate for this time of hope and fulfillment.<\/p>\n<p>1. Leader mentioned in a list of Jewish exiles who returned from Babylon with Zerubbabel sometime after 538 <span>BC<\/span> (Ezr 2:2; Neh 7:7).<\/p>\n<li>2. Ruler of half the district of Beth-zur who helped rebuild the Jerusalem wall in 444 <span>BC<\/span> (Neh 3:16).<\/li>\n<li>3. Governor of Judah during the restoration. Originally cupbearer to the Persian king Artaxerxes I (464–424 <span>BC<\/span>), Nehemiah pleaded to be sent to Judah to aid his fellow Jews in their difficulties and in particular to rebuild Jerusalem (Neh 1:1–2:8). He was appointed governor of Judah for 12 years.<\/li>\n<p>After inspecting the walls upon his arrival, he realized that their repair was to be his prime task. This repair would guarantee the security of the city and could provide a focal point for the Jewish community scattered throughout Judah. That he was able to marshal support for this project and to complete it attests to his skills in management and administration. He also had a strong personal faith, as his prayers (Neh 1:4-11; 2:4) and conviction of divine guidance and help (2:8, 18, 20) attest. He had to overcome hostility and intimidation from powerful neighboring authorities in Samaria, Ammon, and Arabia (4:1-9; 6:1-14). He also required economic justice (ch 5). A few rich Jews were exploiting a food shortage by exacting high interest from their poorer brothers.<\/p>\n<p>Included in Nehemiah’s concern for Jerusalem was a strong interest in the maintenance of temple worship. He was involved in the production of a document in which the Jewish community pledged themselves to support the temple personnel and to provide offerings (Neh 10:1, 32-39). Clearly, he realized that Judah needed at its heart a religious emphasis as well as political stability. These particular religious reforms are linked with those of his second period as governor (ch 13). Other reforms of that period concerned the observance of the Sabbath (13:15-22) and the problem of marriages to non-Jews (13:23-27). Nehemiah was a forceful leader (v 25) who used his imperial powers to restore to the settlers a national and religious identity in a period of political and economic weakness.<\/p>\n<p><em>See also<\/em> Nehemiah, Book of; Ezra (Person) #1; Ezra, Book of; Postexilic Period.<\/p>","summary_ro":"NEHEMIAH (Person) Name of three men mentioned in the OT after the period of the exile. The name means “the Lord comforts” and was appropriate for this time of hope and fulfillment. 1. Leader mentioned in a list of Jewish exiles who returned from Babylon with Zerubbabel sometime after 538 BC (Ezr 2:2; Neh 7:7). 2. Ruler of half the district of Beth-zur who helped rebuild the Jerusalem wall in 444 BC (Neh 3:16). 3. Governor of Judah during the restoration. Originally cupbearer to the Persian ki...","summary_en":"NEHEMIAH (Person) Name of three men mentioned in the OT after the period of the exile. The name means “the Lord comforts” and was appropriate for this time of hope and fulfillment. 1. Leader mentioned in a list of Jewish exiles who returned from Babylon with Zerubbabel sometime after 538 BC (Ezr 2:2; Neh 7:7). 2. Ruler of half the district of Beth-zur who helped rebuild the Jerusalem wall in 444 BC (Neh 3:16). 3. Governor of Judah during the restoration. Originally cupbearer to the Persian ki...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27238,"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":30944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Period*, Postexilic","title_en":"Period*, Postexilic","content_ro":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","content_en":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","summary_ro":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","summary_en":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33853,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sanballat","title_en":"Sanballat","content_ro":"<h3>SANBALLAT<\/h3>\n<p>Leading political official of Samaria residing at Beth-horon in Ephraim. In a letter from Elephantine of Egypt, Sanballat was named as the governor of Samaria in 407 <span>BC<\/span>. Sanballat, along with Tobiah the Ammonite and Geshem the Arab, were adversaries of Nehemiah. They tried to prevent him from rebuilding the walls of Jerusalem during the postexilic period (Neh 2:10, 19; 4:1, 7; 6:1-14; 13:28). The Judean province probably had been included under Samaritan rule since its defeat by Babylon under Nebuchadnezzar in 586 <span>BC<\/span>. Nehemiah’s determination to rebuild the walls of Jerusalem was in essence an assertion of Judean independence from Sanballat and Samaritan control.<\/p>","content_en":"<h3>SANBALLAT<\/h3>\n<p>Leading political official of Samaria residing at Beth-horon in Ephraim. In a letter from Elephantine of Egypt, Sanballat was named as the governor of Samaria in 407 <span>BC<\/span>. Sanballat, along with Tobiah the Ammonite and Geshem the Arab, were adversaries of Nehemiah. They tried to prevent him from rebuilding the walls of Jerusalem during the postexilic period (Neh 2:10, 19; 4:1, 7; 6:1-14; 13:28). The Judean province probably had been included under Samaritan rule since its defeat by Babylon under Nebuchadnezzar in 586 <span>BC<\/span>. Nehemiah’s determination to rebuild the walls of Jerusalem was in essence an assertion of Judean independence from Sanballat and Samaritan control.<\/p>","summary_ro":"SANBALLAT Leading political official of Samaria residing at Beth-horon in Ephraim. In a letter from Elephantine of Egypt, Sanballat was named as the governor of Samaria in 407 BC. Sanballat, along with Tobiah the Ammonite and Geshem the Arab, were adversaries of Nehemiah. They tried to prevent him from rebuilding the walls of Jerusalem during the postexilic period (Neh 2:10, 19; 4:1, 7; 6:1-14; 13:28). The Judean province probably had been included under Samaritan rule since its defeat by Bab...","summary_en":"SANBALLAT Leading political official of Samaria residing at Beth-horon in Ephraim. In a letter from Elephantine of Egypt, Sanballat was named as the governor of Samaria in 407 BC. Sanballat, along with Tobiah the Ammonite and Geshem the Arab, were adversaries of Nehemiah. They tried to prevent him from rebuilding the walls of Jerusalem during the postexilic period (Neh 2:10, 19; 4:1, 7; 6:1-14; 13:28). The Judean province probably had been included under Samaritan rule since its defeat by Bab...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:1","title_en":"Study Note: Neemia 6:1","content_ro":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","content_en":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","summary_ro":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","summary_en":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:1","title_en":"Study Note: Neemia 6:1","content_ro":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","content_en":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","summary_ro":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","summary_en":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:1","title_en":"Study Note: Neemia 6:1","content_ro":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","content_en":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","summary_ro":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","summary_en":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:1","title_en":"Study Note: Neemia 6:1","content_ro":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","content_en":"<p><strong>6:1-19<\/strong> With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.<\/p>","summary_ro":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","summary_en":"6:1-19 With the financial crisis solved (ch 5), the narrative returns to how the enemies of rebuilding tried to intimidate or eliminate Nehemiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62179,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62200,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Dealing with Conflict","title_en":"Dealing with Conflict","content_ro":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","content_en":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","summary_ro":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","summary_en":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89805,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89826,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Dealing with Conflict","title_en":"Dealing with Conflict","content_ro":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","content_en":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","summary_ro":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","summary_en":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117431,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117452,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Dealing with Conflict","title_en":"Dealing with Conflict","content_ro":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","content_en":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","summary_ro":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","summary_en":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145057,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145078,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Dealing with Conflict","title_en":"Dealing with Conflict","content_ro":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","content_en":"<h3>Dealing with Conflict<\/h3>\n<p>God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., Exod 17:1-4). The book of Nehemiah provides perhaps the most comprehensive example of how a godly person can respond to conflict.<\/p>\n<p>Nehemiah faced both external and internal opposition to all that God was directing him to do. External opposition came from foreigners such as Sanballat, Geshem, and Tobiah. They fiercely opposed the rebuilding of Jerusalem’s walls and mocked Nehemiah’s leadership (Neh 2:10, 2:19; 4:1-3). The opposition gradually grew to include other Arabs, Ammonites, and people from Ashdod, who plotted to attack the builders (4:7-9, 11). To meet this opposition, Nehemiah posted guards, prayed for God’s help, developed an emergency warning system, and kept working (4:6-23). Israel’s frustrated enemies made several attempts to disgrace or kill Nehemiah (6:1-14). However, Nehemiah had the wisdom to avoid or frustrate their plots while focusing on the task God had given him.<\/p>\n<p>Nehemiah also faced internal problems. Wealthy Jews were mistreating the poor by charging high interest (5:1-13). Jews had married foreigners who worshiped other gods (13:23-30). Many were not tithing or keeping the Sabbath holy (10:31-39; 13:10-22). Finally, he had to oppose the priest Eliashib, who had allowed Tobiah to use one of the Temple storerooms (13:4-9). Confronting these problems required a firm commitment to the principles explained in Scripture, boldness in insisting that people follow these divine instructions, and compassion in restoring people to fellowship after the confrontation.<\/p>\n<p>In each of these cases, Nehemiah courageously followed the example of earlier leaders such as Moses, who opposed the worship of the gold calf (Exod 32); Samuel, who opposed those involved with Baal worship (1 Sam 7:3-8); Nathan, who opposed David’s sins (2 Sam 12:1-14); and Jehoshaphat, who trusted in God to defeat a much stronger enemy (2 Chr 20:1-37). Like these earlier men of God, Nehemiah took a stand for what was right instead of letting those for whom he was responsible go their own ways. He refused to be discouraged or intimidated by internal difficulties or external threats against him. He consistently depended on God for wisdom and for blessing on his work.<\/p>\n<p>Jesus and Paul both outlined some strategies for dealing with internal conflict (Matt 5:23-26; 18:15-17; 1 Cor 6:1-8; 10:23-33) and external conflict (Matt 5:43-47; Rom 12:14-21). Unfortunately, the actions of believers, no matter how upstanding, will sometimes be met with continued—or even increased—opposition. Nonetheless, we are called to handle opposition in a way similar to Nehemiah—with wisdom, patience, prayer, and resolve.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:5-13; 26:12-35; Exod 32:1-35; 1 Sam 7:3-8; 2 Sam 12:1-31; 19:41-43; 2 Chr 20:1-37; 34:3-7; Neh 2:19-20; 4:1-23; 5:1-13; 6:1-14; 13:4-28; Ps 140:1-2; Prov 13:10; 17:14, 19; 25:8; 26:17, 21; 29:22; Hab 1:3; Acts 23:6-11; 2 Cor 7:5-6; Eph 6:10-18; Phil 2:3; 1 Tim 6:4; 2 Tim 2:14, 23-26; Titus 2:15; Jas 3:13-18<\/p>","summary_ro":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","summary_en":"Dealing with Conflict God’s people often have to deal with conflict, either from those outside the community who are opposed to God and his purposes or from those inside the community who cause strife and division. Dealing with conflict requires a great deal of wisdom and tact, as even the smallest conflicts can turn disastrous. Paul faced opposition from government (Acts 16:22-24) and community leaders (Acts 19:23-34). Moses dealt with the grumbling and dissatisfied people of Israel (e.g., E...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":28483,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ono","title_en":"Ono","content_ro":"<h3>ONO<\/h3>\n<p>Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.<\/p>","content_en":"<h3>ONO<\/h3>\n<p>Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.<\/p>","summary_ro":"ONO Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.","summary_en":"ONO Benjaminite town built by Shemed (1 Chr 8:12). Some of its inhabitants returned to Palestine with Zerubbabel following the exile (Ezr 2:33; Neh 7:37). Its location was variously known as the plain of Ono (Neh 6:2) or as the valley of craftsmen (11:35). Ono is identified with Kefr ‘Ana, seven miles (11.3 kilometers) southeast of Joppa.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37486,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tobiah","title_en":"Tobiah","content_ro":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","content_en":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","summary_ro":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","summary_en":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48180,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:2","title_en":"Study Note: Neemia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","summary_ro":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","summary_en":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75806,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:2","title_en":"Study Note: Neemia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","summary_ro":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","summary_en":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:2","title_en":"Study Note: Neemia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","summary_ro":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","summary_en":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:2","title_en":"Study Note: Neemia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>plain of Ono<\/em><em>,<\/em> located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.<\/p>","summary_ro":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","summary_en":"6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":22980,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter Writing*, Ancient","title_en":"Letter Writing*, Ancient","content_ro":"<h3>LETTER WRITING*, Ancient<\/h3>\n<p>A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing letter from Tutankhamen’s widow to a Hittite king on the subject of a marriage arrangement.<\/p>\n<p>Examples of OT letters are David’s deadly letter to Joab about Uriah (2 Sm 11:14-15), Jezebel’s equally evil letter over Ahab’s forged signature to the elders of Jezreel (1 Kgs 21:8-9), and the Syrian king’s letter to the king of Israel about Naaman’s leprosy (2 Kgs 5:5-7). All these are reported in the OT record without the customary greetings and the polite forms of address. In Ezra (Ezr 4:11-23; 5:7-17; 7:11-26), Nehemiah (Neh 6:5-7), and Jeremiah, correspondence appears that purports to be the full text. Commonly there is paraphrase, abbreviation, or mere report of content (Neh 2:8; Est 9:20-31).<\/p>\n<p>Official communications in letter form like those noted in the OT are found in the Egyptian papyri. For example, there is the letter of Claudius sent in <span>AD<\/span> 42 to the turbulent Alexandrians about the Jewish problem in that city. A circular letter of the early second century <span>AD<\/span> from the governor of Egypt about the approaching census, and highly relevant to the story of the Nativity, is known. The letters of Cicero provide invaluable information on the stormy period in which senatorial rule ended and the Roman Empire was established. The letters of Pliny show Roman society at its best at the turn of the first century of the Christian era, when the writer was governor of Bithynia, and they give much information about the first clash between the state and the church.<\/p>\n<p>Ancient correspondence throws vivid light on common life and the mundane occupations of ordinary people in Greco-Roman times and the early Christian centuries in a manner only to be paralleled in the documents of the NT. It provides background, illustration, comment, and sometimes direct historical evidence—as, for example, the letter file of the leader of the second rebellion of the Jews (<span>AD<\/span> 132–35), Bar-Kochba. A cache of Bar-Kochba’s letters and campaign documents was discovered in a cave by the Dead Sea. In one letter he orders, “Whatever Elisha says, do.” Another orders the arrest of Tahnun ben Ishmael and the confiscation of his wheat. Another calls for punishment of some who had repaired their homes in defiance of some scorched-earth policy.<\/p>\n<p>Paul observed, with some care, the forms of letter writing common in his day. There is an opening word of salutation, followed by thanksgiving and prayer for the person or company addressed. Then comes the special subject of communication, greetings to friends, and perhaps a closing word of prayer. Here is a second-century letter that shows strikingly the Pauline style in brief:<\/p>\n<p>Ammonous to her sweetest father, greeting. When I received your letter and recognized that by the will of the gods you were preserved, I rejoiced greatly. And as at the same time an opportunity here presented itself, I am writing you this letter being anxious to pay my respects. Attend as quickly as possible to the matters that are pressing. Whatever the little one asks shall be done. If the bearer of this letter hands over a small basket to you, it is I who sent it. All your friends greet you by name. Celer greets you and all who are with him. I pray for your health.<\/p>\n<p>In subject matter Paul ranges from delicate irony over Corinthian pretensions to stern rebuke for heresy, and from news of friends to some precious books and the warm cloak he left at Troas.<\/p>\n<p>The NT letters continue and adapt a mode of didactic correspondence that can be traced back to Plato and Aristotle, except that the NT writers address themselves to groups or communities (Romans, Corinthians, Galatians, Philippians, Ephesians, Colossians, Thessalonians, Hebrews), to the church at large (the letters of Peter, Jude, James, and John’s first epistle), or to individuals or a specific Christian community. The apostolic letter recorded in Acts 15 may have inspired this practice. Revelation 2 and 3 are genuine letters to seven churches on John’s Asian circuit.<\/p>\n<p><em>See also<\/em> Lachish Letters; Writing.<\/p>","content_en":"<h3>LETTER WRITING*, Ancient<\/h3>\n<p>A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing letter from Tutankhamen’s widow to a Hittite king on the subject of a marriage arrangement.<\/p>\n<p>Examples of OT letters are David’s deadly letter to Joab about Uriah (2 Sm 11:14-15), Jezebel’s equally evil letter over Ahab’s forged signature to the elders of Jezreel (1 Kgs 21:8-9), and the Syrian king’s letter to the king of Israel about Naaman’s leprosy (2 Kgs 5:5-7). All these are reported in the OT record without the customary greetings and the polite forms of address. In Ezra (Ezr 4:11-23; 5:7-17; 7:11-26), Nehemiah (Neh 6:5-7), and Jeremiah, correspondence appears that purports to be the full text. Commonly there is paraphrase, abbreviation, or mere report of content (Neh 2:8; Est 9:20-31).<\/p>\n<p>Official communications in letter form like those noted in the OT are found in the Egyptian papyri. For example, there is the letter of Claudius sent in <span>AD<\/span> 42 to the turbulent Alexandrians about the Jewish problem in that city. A circular letter of the early second century <span>AD<\/span> from the governor of Egypt about the approaching census, and highly relevant to the story of the Nativity, is known. The letters of Cicero provide invaluable information on the stormy period in which senatorial rule ended and the Roman Empire was established. The letters of Pliny show Roman society at its best at the turn of the first century of the Christian era, when the writer was governor of Bithynia, and they give much information about the first clash between the state and the church.<\/p>\n<p>Ancient correspondence throws vivid light on common life and the mundane occupations of ordinary people in Greco-Roman times and the early Christian centuries in a manner only to be paralleled in the documents of the NT. It provides background, illustration, comment, and sometimes direct historical evidence—as, for example, the letter file of the leader of the second rebellion of the Jews (<span>AD<\/span> 132–35), Bar-Kochba. A cache of Bar-Kochba’s letters and campaign documents was discovered in a cave by the Dead Sea. In one letter he orders, “Whatever Elisha says, do.” Another orders the arrest of Tahnun ben Ishmael and the confiscation of his wheat. Another calls for punishment of some who had repaired their homes in defiance of some scorched-earth policy.<\/p>\n<p>Paul observed, with some care, the forms of letter writing common in his day. There is an opening word of salutation, followed by thanksgiving and prayer for the person or company addressed. Then comes the special subject of communication, greetings to friends, and perhaps a closing word of prayer. Here is a second-century letter that shows strikingly the Pauline style in brief:<\/p>\n<p>Ammonous to her sweetest father, greeting. When I received your letter and recognized that by the will of the gods you were preserved, I rejoiced greatly. And as at the same time an opportunity here presented itself, I am writing you this letter being anxious to pay my respects. Attend as quickly as possible to the matters that are pressing. Whatever the little one asks shall be done. If the bearer of this letter hands over a small basket to you, it is I who sent it. All your friends greet you by name. Celer greets you and all who are with him. I pray for your health.<\/p>\n<p>In subject matter Paul ranges from delicate irony over Corinthian pretensions to stern rebuke for heresy, and from news of friends to some precious books and the warm cloak he left at Troas.<\/p>\n<p>The NT letters continue and adapt a mode of didactic correspondence that can be traced back to Plato and Aristotle, except that the NT writers address themselves to groups or communities (Romans, Corinthians, Galatians, Philippians, Ephesians, Colossians, Thessalonians, Hebrews), to the church at large (the letters of Peter, Jude, James, and John’s first epistle), or to individuals or a specific Christian community. The apostolic letter recorded in Acts 15 may have inspired this practice. Revelation 2 and 3 are genuine letters to seven churches on John’s Asian circuit.<\/p>\n<p><em>See also<\/em> Lachish Letters; Writing.<\/p>","summary_ro":"LETTER WRITING*, Ancient A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing l...","summary_en":"LETTER WRITING*, Ancient A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing l...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30945,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Period*, Postexilic","title_en":"Period*, Postexilic","content_ro":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","content_en":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","summary_ro":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","summary_en":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37487,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tobiah","title_en":"Tobiah","content_ro":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","content_en":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","summary_ro":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","summary_en":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":13229,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gashmu*","title_en":"Gashmu*","content_ro":"<h3>GASHMU*<\/h3>\n<p>KJV spelling of Geshem the Arab in Nehemiah 6:6. <em>See<\/em> Geshem.<\/p>","content_en":"<h3>GASHMU*<\/h3>\n<p>KJV spelling of Geshem the Arab in Nehemiah 6:6. <em>See<\/em> Geshem.<\/p>","summary_ro":"GASHMU* KJV spelling of Geshem the Arab in Nehemiah 6:6. See Geshem.","summary_en":"GASHMU* KJV spelling of Geshem the Arab in Nehemiah 6:6. See Geshem.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48181,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:6","title_en":"Study Note: Neemia 6:6","content_ro":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","content_en":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","summary_ro":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","summary_en":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75807,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:6","title_en":"Study Note: Neemia 6:6","content_ro":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","content_en":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","summary_ro":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","summary_en":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103433,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:6","title_en":"Study Note: Neemia 6:6","content_ro":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","content_en":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","summary_ro":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","summary_en":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:6","title_en":"Study Note: Neemia 6:6","content_ro":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","content_en":"<p><strong>6:6-7<\/strong> <em>planning to rebel . . . you plan to be their king:<\/em> Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, <em>prophets<\/em> did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).<\/p>","summary_ro":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","summary_en":"6:6-7 planning to rebel . . . you plan to be their king: Those who had opposed the restoration of the Temple had used similar tactics (see Ezra 4). • At times in Israel’s history, prophets did play a role in establishing a new king (cp. 1 Sam 9:16; 2 Kgs 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":62146,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89772,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117398,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145024,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":9222,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Delaiah","title_en":"Delaiah","content_ro":"<h3>DELAIAH<\/h3>\n<li>1. Son of Elioenai who traced his line of descent through Zerubbabel to David (1 Chr 3:24, <span>kjv<\/span> “Dalaiah”).<\/li>\n<li>2. Priest in the time of David (1 Chr 24:18).<\/li>\n<li>3. Head of a postexilic family that returned with Zerubbabel to Judea. The group was unable to prove true Israelite descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>4. Father of a fifth-century <span>BC<\/span> man named Shemaiah. Shemaiah opposed Nehemiah (Neh 6:10).<\/li>\n<li>5. Counselor in the reign of Jehoiakim (609–598 <span>BC<\/span>) who urged the king not to destroy Jeremiah’s scroll, which Baruch had just read (Jer 36:12, 25).<\/li>","content_en":"<h3>DELAIAH<\/h3>\n<li>1. Son of Elioenai who traced his line of descent through Zerubbabel to David (1 Chr 3:24, <span>kjv<\/span> “Dalaiah”).<\/li>\n<li>2. Priest in the time of David (1 Chr 24:18).<\/li>\n<li>3. Head of a postexilic family that returned with Zerubbabel to Judea. The group was unable to prove true Israelite descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>4. Father of a fifth-century <span>BC<\/span> man named Shemaiah. Shemaiah opposed Nehemiah (Neh 6:10).<\/li>\n<li>5. Counselor in the reign of Jehoiakim (609–598 <span>BC<\/span>) who urged the king not to destroy Jeremiah’s scroll, which Baruch had just read (Jer 36:12, 25).<\/li>","summary_ro":"DELAIAH 1. Son of Elioenai who traced his line of descent through Zerubbabel to David (1 Chr 3:24, kjv “Dalaiah”). 2. Priest in the time of David (1 Chr 24:18). 3. Head of a postexilic family that returned with Zerubbabel to Judea. The group was unable to prove true Israelite descent (Ezr 2:60; Neh 7:62). 4. Father of a fifth-century BC man named Shemaiah. Shemaiah opposed Nehemiah (Neh 6:10). 5. Counselor in the reign of Jehoiakim (609–598 BC) who urged the king not to destroy Jeremiah’s scr...","summary_en":"DELAIAH 1. Son of Elioenai who traced his line of descent through Zerubbabel to David (1 Chr 3:24, kjv “Dalaiah”). 2. Priest in the time of David (1 Chr 24:18). 3. Head of a postexilic family that returned with Zerubbabel to Judea. The group was unable to prove true Israelite descent (Ezr 2:60; Neh 7:62). 4. Father of a fifth-century BC man named Shemaiah. Shemaiah opposed Nehemiah (Neh 6:10). 5. Counselor in the reign of Jehoiakim (609–598 BC) who urged the king not to destroy Jeremiah’s scr...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mehetabel","title_en":"Mehetabel","content_ro":"<h3>MEHETABEL<\/h3>\n<li>1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times.<\/li>\n<li>2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).<\/li>","content_en":"<h3>MEHETABEL<\/h3>\n<li>1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times.<\/li>\n<li>2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).<\/li>","summary_ro":"MEHETABEL 1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times. 2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).","summary_en":"MEHETABEL 1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times. 2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27239,"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":34902,"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}],"11":[{"id":48182,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:11","title_en":"Study Note: Neemia 6:11","content_ro":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","content_en":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","summary_ro":"6:11 A good leader would not run from danger but would stand as an example to his people.","summary_en":"6:11 A good leader would not run from danger but would stand as an example to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75808,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:11","title_en":"Study Note: Neemia 6:11","content_ro":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","content_en":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","summary_ro":"6:11 A good leader would not run from danger but would stand as an example to his people.","summary_en":"6:11 A good leader would not run from danger but would stand as an example to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103434,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:11","title_en":"Study Note: Neemia 6:11","content_ro":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","content_en":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","summary_ro":"6:11 A good leader would not run from danger but would stand as an example to his people.","summary_en":"6:11 A good leader would not run from danger but would stand as an example to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:11","title_en":"Study Note: Neemia 6:11","content_ro":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","content_en":"<p><strong>6:11<\/strong> A good leader would not <em>run from danger<\/em> but would stand as an example to his people.<\/p>","summary_ro":"6:11 A good leader would not run from danger but would stand as an example to his people.","summary_en":"6:11 A good leader would not run from danger but would stand as an example to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":27621,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Noadiah","title_en":"Noadiah","content_ro":"<h3>NOADIAH<\/h3>\n<li>1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33).<\/li>\n<li>2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).<\/li>","content_en":"<h3>NOADIAH<\/h3>\n<li>1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33).<\/li>\n<li>2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).<\/li>","summary_ro":"NOADIAH 1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33). 2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).","summary_en":"NOADIAH 1. Binnui’s son and one of the two Levites present when the temple treasure that was brought back to Jerusalem by Ezra was weighed and recorded (Ezr 8:33). 2. Prophetess who, along with Tobiah, Sanballat, and some false prophets, attempted to intimidate Nehemiah when he was engaged in rebuilding Jerusalem’s walls after the exile (Neh 6:14).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62147,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89773,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117399,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145025,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":41775,"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":69401,"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":97027,"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":124653,"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":5978,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ancient and Modern Calendars","title_en":"Ancient and Modern Calendars","content_ro":"<h3>CALENDARS, Ancient and Modern<\/h3>\n<p>Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible.<\/p>\n<p>Before the calendar took on its modern format, it had to progress through a number of developmental stages.<\/p>\n<p>Preview<\/p>\n<p>• Days and Their Divisions<\/p>\n<p>• Astronomy and the Calendar<\/p>\n<p>• Jewish Calendar<\/p>\n<p>• Jewish Festivals<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"DaysandTheirDivisions\">Days and Their Divisions<\/p>\n<p>The earliest attempt to mark off time was probably the simple counting of days, followed by the subdivision of each day into what eventually became 24 equal parts called hours. Since the Sumerians seem to have originated the measurement of time by minutes, hours, and days, they obviously also knew the narrower meaning of “day,” which for them designated a 12-hour period.<\/p>\n<p>Measurement of time in the days of King Ahaz is illustrated by reference to a sundial (2 Kgs 20:9; Is 38:8). The precise measurement of hours, however, must have been a relatively late practice. Early Europeans, like the ancient Egyptians, placed the beginning of the day at midnight, further dividing the period into two 12-hour segments. In the second century <span>BC<\/span> the Egyptian astronomer Ptolemy and his disciples devised an astronomically convenient method of calculating each day from high noon, when the sun reached its apex in the heavens. The Roman day began at sunrise, with the second part of the day commencing at sunset.<\/p>\n<p class=\"h2\" id=\"AstronomyandtheCalendar\">Astronomy and the Calendar<\/p>\n<p>Ancient peoples constructed their calendars on the basis of their observations of “cycles” of the sun and moon. The solar year is the period of time in which the earth accomplishes a complete revolution in its orbit around the sun.<\/p>\n<p>The life of ancient peoples was closely tied to the changes in temperature and in the relative length of days and nights characteristic of the four seasons. Seasonal changes result from the fact that while the earth is orbiting the sun, it is also rotating on its own axis, tipped at an angle to the plane of its path around the sun. The longest day of the year in the northern hemisphere is called the summer solstice (about June 21 on the modern calendar). At the winter solstice (December 21 or 22) the noonday sun appears lowest (farthest south) and the days are shortest. (In the southern hemisphere summer and winter are reversed by the effect of the earth’s tilt.) Halfway between, at the vernal (spring) equinox about March 21, and the autumnal (fall) equinox about September 23, the sun is directly over the equator and there are as many hours of daylight as of darkness. The term “equinox” is from the Latin words for “equal night.” A solar year could be measured by ancient peoples as the period between two similar solstices or equinoxes.<\/p>\n<p>The solar calendar marks off days by observing the period between consecutive returns of the sun to a similar position above the earth, such as its rising, setting, or highest point at midday. A “day” thus represents one complete rotation of the earth on its own axis, now divided into 24 hours. Since that rotation is not directly related to the earth’s annual orbit around the sun, calendar problems arise because the true solar year does not equal a certain whole number of days but 365 days plus a fraction of a day.<\/p>\n<p>The most significant calendar problems arise when the sun’s motion is not the only factor taken into consideration in marking off a year. Considerable difficulties were encountered in ancient attempts to reconcile solar and lunar periods, especially when subdivisions of the year (months) were made to correspond to the more irregular phases of the moon. The fact that while the moon is orbiting the earth, the earth is orbiting the sun (and rotating at the same time) produces many complications.<\/p>\n<p>The lunar calendar measured time by lunations (a lunation is the interval of time, expressed in days, between two successive new moons). Each lunar month, beginning when the thin crescent of the new moon first becomes visible at dusk, averages just over 29½ days. The moon actually orbits the earth in about 27<span>1<\/span>\/<span>3<\/span> days. Because the earth is meanwhile moving around the sun, it takes the moon two extra days to come to the same position between the sun and earth and produce a “new moon.”<\/p>\n<p>A lunar year of 12 months was approximately 11 days shorter than the solar year, so additional days were inserted to make up for the difference. The practice of insertion, known as intercalation, was a device common to several lunar calendar systems. The ancient Chinese compensated by adding an intercalary month every 30 years to their calendar, which consisted of 12 months of 29 or 30 days each. The Muslim lunar calendar, still used throughout Islam, also recognized 30 years as a cycle. Beginning with the second year within each cycle, and at subsequent intervals of three years, a “leap year” (a year of abnormal length) is observed. In that framework a leap year comprises 355 days as opposed to the ordinary Muslim year of 354 days. Calculation of the ancient Hebrew year suffered the same problems as other lunar calendars.<\/p>\n\n<p class=\"h2\" id=\"JewishCalendar\">Jewish Calendar<\/p>\n<p>It is hard to imagine a people with lives more closely bound to and regulated by the calendar than the people of ancient Israel. The Jewish calendar is dated from what is supposed to have been the Creation: 3,760 years and three months before the Christian era. Accordingly, to find the current year in the Jewish calendar, one must add 3,759 to the date in the Gregorian calendar. The system, however, will not work to the exact month, since the Jewish year (running on the civil calendar) begins in autumn rather than in midwinter.<\/p>\n<h5>Months<\/h5>\n<p>Most of the 12 months of the postexilic calendar have names adapted from the Babylonians. The months do not correspond to but overlap the months of the Roman calendar.<\/p>\n<p>The names of over half the months are mentioned in the OT: Kislev (Neh 1:1; Zec 7:1; <span>rsv<\/span> “Chislev”), Tebeth (Est 2:16), Shebat (Zec 1:7), Adar (Est 3:7, 8:12), Nisan (Neh 2:1; Est 3:7), Sivan (Est 8:9), and Elul (Neh 6:15).<\/p>\n<p>Since the Jewish month invariably began with the new moon, at intervals of approximately 29½ days, the Jewish year ran 354 days. No exact information is available to explain how the Jews originally adjusted their inaccurate lunar calendar to synchronize with the actual solar year. Late in Israel’s history an extra month was inserted between Adar and Nisan. That month, sometimes called Veader (“second Adar”), was added seven times within a 19-year cycle (at which time Adar received an extra half day).<\/p>\n<p>The names for the Jewish months as now known come from the period following the return from Babylonia to Palestine. Before the Babylonian exile at least four other names were in use: Abib (Ex 13:4), Ziv (1 Kgs 6:1, 37), Ethanim (8:2), and Bul (6:38). After the Captivity, they were renamed Nisan, Iyyar, Tishri, and Heshvan (originally Marcheshvan), respectively. The preexilic names carried agricultural connotations. For example, Abib signified the month in which the heads of the grain became ripe; Ziv was the month for desert flowers to bloom. An agricultural orientation is apparent in what is evidently the oldest Hebrew calendar, found at Gezer (southeast of Tel Aviv) in 1908 and dating from the 10th century <span>BC<\/span>. Probably the work of a Jewish schoolboy, the calendar breaks down the year by agricultural activities such as sowing, reaping, pruning, and storage.<\/p>\n<p>Primarily, however, the months were religiously significant to the Jews and enabled them to commemorate the important events of their history. Each month’s beginning was considered holy. To ancient Israel, the moon became a spiritual symbol of the nation itself; the sun eventually became symbolic of the Messiah (Mal 4:2). Since the moon produces no light of its own, the symbolism is especially appropriate: Israel was supposed to reflect the Messiah’s light to the world.<\/p>\n<p>The Jewish calendar remained unchanged during the period between the OT and NT (approximately 400 years) despite an attempt by Hellenistic rulers to introduce a modified lunar month system, presumably of Macedonian origin. According to that calendar, five days were added to the final month of the year, with each of the 12 months containing 30 days. Even then, it only approximated the solar year.<\/p>\n<h5>Reckoning of Dates<\/h5>\n<p>We know of no era in which the ancient Hebrews recorded dates by citing a month and day. Rather, dates were computed by reference to some significant event such as the accession year of the reigning king. In NT times the Jews continued the OT method of dating events by synchronizing them with events either in their religious calendar or within the secular sphere of the Roman world. Writers of the NT followed the same principle (Lk 1:5; Jn 12:1; Acts 18:12). Only as the calendar reforms of Julius Caesar became embedded in the culture did people change from that long-standing method to a more standardized system.<\/p>\n<p class=\"h2\" id=\"JewishFestivals\">Jewish Festivals<\/p>\n<p>In addition to keeping the Sabbath, Jews observe seven annual festivals.<\/p>\n<p>1. Passover (14th of Nisan) marks the deliverance from Egypt (the exodus). The first day of Nisan determines the date for Passover. Passover is observed for seven days and encompasses the Feast of Unleavened Bread, an event recalling Israel’s hasty preparation for the flight from Egypt (Ex 12:15). The festival for the firstfruits of the barley harvest immediately follows (Lv 23:10, <span>nlt<\/span>).<\/p>\n<li>2. Pentecost is celebrated 50 days after Passover. A time of joyful celebration for the people, Pentecost is the Feast of Ingathering of the firstfruits of the wheat harvest (Ex 34:22; Lv 23:15-17).<\/li>\n<li>3. Next in order is New Year’s Day, the beginning of Tishri. The first of Tishri, according to the rabbis, was the day in which the Lord created the world. It is called Rosh Hashanah, “head of the year.”<\/li>\n<li>4. On the 10th of Tishri, Israel’s most solemn day, Yom Kippur (the Day of Atonement), is observed. This holiest of days is known as “the Sabbath of Sabbaths,” and the complex ritual for its observance is set forth in the Bible (Lv 16).<\/li>\n<li>5. Succoth, the Feast of Tabernacles, occupies the 15th through the 22d of Tishri. A largely agricultural festival, it celebrates the ingathering of the autumn harvest. The apostle John referred to it simply as “the feast” (Jn 7:37). The Feast of Tabernacles, sometimes called the Feast of Booths (Shelters), is also a spiritual commemoration; it recalls God’s care over his people throughout Israel’s 40 years in the wilderness (Lv 23:39-43).<\/li>\n<li>6. Of later origin is the Festival of Hanukkah, the Feast of Dedication. It commemorates Judas Maccabeus’s decisive victory over Antiochus Epiphanes and the Syrians 150 years before Christ. Since Malachi, the last of the OT prophets, had passed from the scene long before that event, tradition alone governs the manner in which the occasion is celebrated. On the 25th of Kislev and the following seven days, joyous activities mark the Jewish calendar.<\/li>\n<li>7. Concluding the sacred festivals for the year is Purim, which falls on the 14th and 15th of Adar. The feast, which finds its origin in ancient Persia, commemorates the deliverance brought through Mordecai and Esther when they frustrated Haman’s plot to destroy the Jews (Est 9).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>As ancient sundials and modern clocks mark the passage of minutes and hours, a calendar marks the passage of days, weeks, months, years, and even centuries. A uniform, understandable way of measuring the longer units of time aids secular enterprises such as agriculture, business, and government; it is essential to historians and brings unity to the celebration of religious rites. Development of the modern (Gregorian) calendar represents an interaction between the science of astronomy and much historical and religious tradition. The religious significance of the calendar for Christians stems partly from the biblical contrast between God’s timelessness and human mortality (Ps 90). The psalmist asked God to “teach us to number our days that we may get a heart of wisdom” (Ps 90:12, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Astrology; Astronomy; Day; Feasts and Festivals of Israel; Jubilee Year; Moon; Night; Sun.<\/p>","content_en":"<h3>CALENDARS, Ancient and Modern<\/h3>\n<p>Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible.<\/p>\n<p>Before the calendar took on its modern format, it had to progress through a number of developmental stages.<\/p>\n<p>Preview<\/p>\n<p>• Days and Their Divisions<\/p>\n<p>• Astronomy and the Calendar<\/p>\n<p>• Jewish Calendar<\/p>\n<p>• Jewish Festivals<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"DaysandTheirDivisions\">Days and Their Divisions<\/p>\n<p>The earliest attempt to mark off time was probably the simple counting of days, followed by the subdivision of each day into what eventually became 24 equal parts called hours. Since the Sumerians seem to have originated the measurement of time by minutes, hours, and days, they obviously also knew the narrower meaning of “day,” which for them designated a 12-hour period.<\/p>\n<p>Measurement of time in the days of King Ahaz is illustrated by reference to a sundial (2 Kgs 20:9; Is 38:8). The precise measurement of hours, however, must have been a relatively late practice. Early Europeans, like the ancient Egyptians, placed the beginning of the day at midnight, further dividing the period into two 12-hour segments. In the second century <span>BC<\/span> the Egyptian astronomer Ptolemy and his disciples devised an astronomically convenient method of calculating each day from high noon, when the sun reached its apex in the heavens. The Roman day began at sunrise, with the second part of the day commencing at sunset.<\/p>\n<p class=\"h2\" id=\"AstronomyandtheCalendar\">Astronomy and the Calendar<\/p>\n<p>Ancient peoples constructed their calendars on the basis of their observations of “cycles” of the sun and moon. The solar year is the period of time in which the earth accomplishes a complete revolution in its orbit around the sun.<\/p>\n<p>The life of ancient peoples was closely tied to the changes in temperature and in the relative length of days and nights characteristic of the four seasons. Seasonal changes result from the fact that while the earth is orbiting the sun, it is also rotating on its own axis, tipped at an angle to the plane of its path around the sun. The longest day of the year in the northern hemisphere is called the summer solstice (about June 21 on the modern calendar). At the winter solstice (December 21 or 22) the noonday sun appears lowest (farthest south) and the days are shortest. (In the southern hemisphere summer and winter are reversed by the effect of the earth’s tilt.) Halfway between, at the vernal (spring) equinox about March 21, and the autumnal (fall) equinox about September 23, the sun is directly over the equator and there are as many hours of daylight as of darkness. The term “equinox” is from the Latin words for “equal night.” A solar year could be measured by ancient peoples as the period between two similar solstices or equinoxes.<\/p>\n<p>The solar calendar marks off days by observing the period between consecutive returns of the sun to a similar position above the earth, such as its rising, setting, or highest point at midday. A “day” thus represents one complete rotation of the earth on its own axis, now divided into 24 hours. Since that rotation is not directly related to the earth’s annual orbit around the sun, calendar problems arise because the true solar year does not equal a certain whole number of days but 365 days plus a fraction of a day.<\/p>\n<p>The most significant calendar problems arise when the sun’s motion is not the only factor taken into consideration in marking off a year. Considerable difficulties were encountered in ancient attempts to reconcile solar and lunar periods, especially when subdivisions of the year (months) were made to correspond to the more irregular phases of the moon. The fact that while the moon is orbiting the earth, the earth is orbiting the sun (and rotating at the same time) produces many complications.<\/p>\n<p>The lunar calendar measured time by lunations (a lunation is the interval of time, expressed in days, between two successive new moons). Each lunar month, beginning when the thin crescent of the new moon first becomes visible at dusk, averages just over 29½ days. The moon actually orbits the earth in about 27<span>1<\/span>\/<span>3<\/span> days. Because the earth is meanwhile moving around the sun, it takes the moon two extra days to come to the same position between the sun and earth and produce a “new moon.”<\/p>\n<p>A lunar year of 12 months was approximately 11 days shorter than the solar year, so additional days were inserted to make up for the difference. The practice of insertion, known as intercalation, was a device common to several lunar calendar systems. The ancient Chinese compensated by adding an intercalary month every 30 years to their calendar, which consisted of 12 months of 29 or 30 days each. The Muslim lunar calendar, still used throughout Islam, also recognized 30 years as a cycle. Beginning with the second year within each cycle, and at subsequent intervals of three years, a “leap year” (a year of abnormal length) is observed. In that framework a leap year comprises 355 days as opposed to the ordinary Muslim year of 354 days. Calculation of the ancient Hebrew year suffered the same problems as other lunar calendars.<\/p>\n\n<p class=\"h2\" id=\"JewishCalendar\">Jewish Calendar<\/p>\n<p>It is hard to imagine a people with lives more closely bound to and regulated by the calendar than the people of ancient Israel. The Jewish calendar is dated from what is supposed to have been the Creation: 3,760 years and three months before the Christian era. Accordingly, to find the current year in the Jewish calendar, one must add 3,759 to the date in the Gregorian calendar. The system, however, will not work to the exact month, since the Jewish year (running on the civil calendar) begins in autumn rather than in midwinter.<\/p>\n<h5>Months<\/h5>\n<p>Most of the 12 months of the postexilic calendar have names adapted from the Babylonians. The months do not correspond to but overlap the months of the Roman calendar.<\/p>\n<p>The names of over half the months are mentioned in the OT: Kislev (Neh 1:1; Zec 7:1; <span>rsv<\/span> “Chislev”), Tebeth (Est 2:16), Shebat (Zec 1:7), Adar (Est 3:7, 8:12), Nisan (Neh 2:1; Est 3:7), Sivan (Est 8:9), and Elul (Neh 6:15).<\/p>\n<p>Since the Jewish month invariably began with the new moon, at intervals of approximately 29½ days, the Jewish year ran 354 days. No exact information is available to explain how the Jews originally adjusted their inaccurate lunar calendar to synchronize with the actual solar year. Late in Israel’s history an extra month was inserted between Adar and Nisan. That month, sometimes called Veader (“second Adar”), was added seven times within a 19-year cycle (at which time Adar received an extra half day).<\/p>\n<p>The names for the Jewish months as now known come from the period following the return from Babylonia to Palestine. Before the Babylonian exile at least four other names were in use: Abib (Ex 13:4), Ziv (1 Kgs 6:1, 37), Ethanim (8:2), and Bul (6:38). After the Captivity, they were renamed Nisan, Iyyar, Tishri, and Heshvan (originally Marcheshvan), respectively. The preexilic names carried agricultural connotations. For example, Abib signified the month in which the heads of the grain became ripe; Ziv was the month for desert flowers to bloom. An agricultural orientation is apparent in what is evidently the oldest Hebrew calendar, found at Gezer (southeast of Tel Aviv) in 1908 and dating from the 10th century <span>BC<\/span>. Probably the work of a Jewish schoolboy, the calendar breaks down the year by agricultural activities such as sowing, reaping, pruning, and storage.<\/p>\n<p>Primarily, however, the months were religiously significant to the Jews and enabled them to commemorate the important events of their history. Each month’s beginning was considered holy. To ancient Israel, the moon became a spiritual symbol of the nation itself; the sun eventually became symbolic of the Messiah (Mal 4:2). Since the moon produces no light of its own, the symbolism is especially appropriate: Israel was supposed to reflect the Messiah’s light to the world.<\/p>\n<p>The Jewish calendar remained unchanged during the period between the OT and NT (approximately 400 years) despite an attempt by Hellenistic rulers to introduce a modified lunar month system, presumably of Macedonian origin. According to that calendar, five days were added to the final month of the year, with each of the 12 months containing 30 days. Even then, it only approximated the solar year.<\/p>\n<h5>Reckoning of Dates<\/h5>\n<p>We know of no era in which the ancient Hebrews recorded dates by citing a month and day. Rather, dates were computed by reference to some significant event such as the accession year of the reigning king. In NT times the Jews continued the OT method of dating events by synchronizing them with events either in their religious calendar or within the secular sphere of the Roman world. Writers of the NT followed the same principle (Lk 1:5; Jn 12:1; Acts 18:12). Only as the calendar reforms of Julius Caesar became embedded in the culture did people change from that long-standing method to a more standardized system.<\/p>\n<p class=\"h2\" id=\"JewishFestivals\">Jewish Festivals<\/p>\n<p>In addition to keeping the Sabbath, Jews observe seven annual festivals.<\/p>\n<p>1. Passover (14th of Nisan) marks the deliverance from Egypt (the exodus). The first day of Nisan determines the date for Passover. Passover is observed for seven days and encompasses the Feast of Unleavened Bread, an event recalling Israel’s hasty preparation for the flight from Egypt (Ex 12:15). The festival for the firstfruits of the barley harvest immediately follows (Lv 23:10, <span>nlt<\/span>).<\/p>\n<li>2. Pentecost is celebrated 50 days after Passover. A time of joyful celebration for the people, Pentecost is the Feast of Ingathering of the firstfruits of the wheat harvest (Ex 34:22; Lv 23:15-17).<\/li>\n<li>3. Next in order is New Year’s Day, the beginning of Tishri. The first of Tishri, according to the rabbis, was the day in which the Lord created the world. It is called Rosh Hashanah, “head of the year.”<\/li>\n<li>4. On the 10th of Tishri, Israel’s most solemn day, Yom Kippur (the Day of Atonement), is observed. This holiest of days is known as “the Sabbath of Sabbaths,” and the complex ritual for its observance is set forth in the Bible (Lv 16).<\/li>\n<li>5. Succoth, the Feast of Tabernacles, occupies the 15th through the 22d of Tishri. A largely agricultural festival, it celebrates the ingathering of the autumn harvest. The apostle John referred to it simply as “the feast” (Jn 7:37). The Feast of Tabernacles, sometimes called the Feast of Booths (Shelters), is also a spiritual commemoration; it recalls God’s care over his people throughout Israel’s 40 years in the wilderness (Lv 23:39-43).<\/li>\n<li>6. Of later origin is the Festival of Hanukkah, the Feast of Dedication. It commemorates Judas Maccabeus’s decisive victory over Antiochus Epiphanes and the Syrians 150 years before Christ. Since Malachi, the last of the OT prophets, had passed from the scene long before that event, tradition alone governs the manner in which the occasion is celebrated. On the 25th of Kislev and the following seven days, joyous activities mark the Jewish calendar.<\/li>\n<li>7. Concluding the sacred festivals for the year is Purim, which falls on the 14th and 15th of Adar. The feast, which finds its origin in ancient Persia, commemorates the deliverance brought through Mordecai and Esther when they frustrated Haman’s plot to destroy the Jews (Est 9).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>As ancient sundials and modern clocks mark the passage of minutes and hours, a calendar marks the passage of days, weeks, months, years, and even centuries. A uniform, understandable way of measuring the longer units of time aids secular enterprises such as agriculture, business, and government; it is essential to historians and brings unity to the celebration of religious rites. Development of the modern (Gregorian) calendar represents an interaction between the science of astronomy and much historical and religious tradition. The religious significance of the calendar for Christians stems partly from the biblical contrast between God’s timelessness and human mortality (Ps 90). The psalmist asked God to “teach us to number our days that we may get a heart of wisdom” (Ps 90:12, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Astrology; Astronomy; Day; Feasts and Festivals of Israel; Jubilee Year; Moon; Night; Sun.<\/p>","summary_ro":"CALENDARS, Ancient and Modern Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible. Before the calendar took on its mo...","summary_en":"CALENDARS, Ancient and Modern Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible. Before the calendar took on its mo...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10766,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elul*","title_en":"Elul*","content_ro":"<h3>ELUL*<\/h3>\n<p>Hebrew month generally corresponding to mid-August to mid-September (Neh 6:15, <span>nlt<\/span> mg). <em>See<\/em> Calendars, Ancient and Modern.<\/p>","content_en":"<h3>ELUL*<\/h3>\n<p>Hebrew month generally corresponding to mid-August to mid-September (Neh 6:15, <span>nlt<\/span> mg). <em>See<\/em> Calendars, Ancient and Modern.<\/p>","summary_ro":"ELUL* Hebrew month generally corresponding to mid-August to mid-September (Neh 6:15, nlt mg). See Calendars, Ancient and Modern.","summary_en":"ELUL* Hebrew month generally corresponding to mid-August to mid-September (Neh 6:15, nlt mg). See Calendars, Ancient and Modern.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19256,"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":24007,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27225,"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":30946,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Period*, Postexilic","title_en":"Period*, Postexilic","content_ro":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","content_en":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","summary_ro":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","summary_en":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39811,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"The Hebrew Calendar","title_en":"The Hebrew Calendar","content_ro":"<h3>The Hebrew Calendar<\/h3>\n<p>A Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April.<\/p>\n<table>\n <tr>\n <td><p><em>Month<\/em><\/p><\/td>\n <td><p><em>Today’s Calendar<\/em><\/p><\/td>\n <td><p><em>Bible Reference<\/em><\/p><\/td>\n <td><p><em>Israel’s Holidays<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p> 1 Nisan (Abib)<\/p><\/td>\n <td><p>March–April<\/p><\/td>\n <td><p>Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1<\/p><\/td>\n <td><p>Passover (Leviticus 23:5)<\/p><p>Unleavened Bread (Leviticus 23:6)<\/p><p>Firstfruits (Leviticus 23:10)<\/p><\/td><\/tr>\n <tr>\n <td><p> 2 Iyyar (Ziv)<\/p><\/td>\n <td><p>April–May<\/p><\/td>\n <td><p>1 Kings 6:1, 37<\/p><\/td>\n <td><p>Second Passover (Numbers 9:10, 11)<\/p><\/td><\/tr>\n <tr>\n <td><p> 3 Sivan<\/p><\/td>\n <td><p>May–June<\/p><\/td>\n <td><p>Esther 8:9<\/p><\/td>\n <td><p>Pentecost (Weeks or Harvest) (Leviticus 23:16)<\/p><\/td><\/tr>\n <tr>\n <td><p> 4 Tammuz<\/p><\/td>\n <td><p>June–July<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 5 Ab<\/p><\/td>\n <td><p>July–August<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 6 Elul<\/p><\/td>\n <td><p>August–September<\/p><\/td>\n <td><p>Nehemiah 6:15<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 7 Tishri (Ethanim)<\/p><\/td>\n <td><p>September–October<\/p><\/td>\n <td><p>1 Kings 8:2<\/p><\/td>\n <td><p>Trumpets (New Year’s Day, Rosh Hashanah) (Leviticus 23:24; Numbers 29:1)<\/p><p>Day of Atonement (Leviticus 23:27)<\/p><p>Tabernacles (Shelters, Booths) (Leviticus 23:34)<\/p><\/td><\/tr>\n <tr>\n <td><p> 8 Marcheshvan (Bul)<\/p><\/td>\n <td><p>October–November<\/p><\/td>\n <td><p>1 Kings 6:38<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 9 Kislev<\/p><\/td>\n <td><p>November–December<\/p><\/td>\n <td><p>Nehemiah 1:1<\/p><\/td>\n <td><p>Dedication (Hanukkah) (John 10:22)<\/p><\/td><\/tr>\n <tr>\n <td><p>10 Tebeth<\/p><\/td>\n <td><p>December–January<\/p><\/td>\n <td><p>Esther 2:16<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p>11 Shebat<\/p><\/td>\n <td><p>January–February<\/p><\/td>\n <td><p>Zechariah 1:7<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p>12 Adar<\/p><\/td>\n <td><p>February–March<\/p><\/td>\n <td><p>Esther 3:7<\/p><\/td>\n <td><p>Purim (Esther 9:24-32)<\/p><\/td><\/tr><\/table>","content_en":"<h3>The Hebrew Calendar<\/h3>\n<p>A Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April.<\/p>\n<table>\n <tr>\n <td><p><em>Month<\/em><\/p><\/td>\n <td><p><em>Today’s Calendar<\/em><\/p><\/td>\n <td><p><em>Bible Reference<\/em><\/p><\/td>\n <td><p><em>Israel’s Holidays<\/em><\/p><\/td><\/tr>\n <tr>\n <td><p> 1 Nisan (Abib)<\/p><\/td>\n <td><p>March–April<\/p><\/td>\n <td><p>Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1<\/p><\/td>\n <td><p>Passover (Leviticus 23:5)<\/p><p>Unleavened Bread (Leviticus 23:6)<\/p><p>Firstfruits (Leviticus 23:10)<\/p><\/td><\/tr>\n <tr>\n <td><p> 2 Iyyar (Ziv)<\/p><\/td>\n <td><p>April–May<\/p><\/td>\n <td><p>1 Kings 6:1, 37<\/p><\/td>\n <td><p>Second Passover (Numbers 9:10, 11)<\/p><\/td><\/tr>\n <tr>\n <td><p> 3 Sivan<\/p><\/td>\n <td><p>May–June<\/p><\/td>\n <td><p>Esther 8:9<\/p><\/td>\n <td><p>Pentecost (Weeks or Harvest) (Leviticus 23:16)<\/p><\/td><\/tr>\n <tr>\n <td><p> 4 Tammuz<\/p><\/td>\n <td><p>June–July<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 5 Ab<\/p><\/td>\n <td><p>July–August<\/p><\/td>\n <td><p class=\"td\"\/><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 6 Elul<\/p><\/td>\n <td><p>August–September<\/p><\/td>\n <td><p>Nehemiah 6:15<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 7 Tishri (Ethanim)<\/p><\/td>\n <td><p>September–October<\/p><\/td>\n <td><p>1 Kings 8:2<\/p><\/td>\n <td><p>Trumpets (New Year’s Day, Rosh Hashanah) (Leviticus 23:24; Numbers 29:1)<\/p><p>Day of Atonement (Leviticus 23:27)<\/p><p>Tabernacles (Shelters, Booths) (Leviticus 23:34)<\/p><\/td><\/tr>\n <tr>\n <td><p> 8 Marcheshvan (Bul)<\/p><\/td>\n <td><p>October–November<\/p><\/td>\n <td><p>1 Kings 6:38<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p> 9 Kislev<\/p><\/td>\n <td><p>November–December<\/p><\/td>\n <td><p>Nehemiah 1:1<\/p><\/td>\n <td><p>Dedication (Hanukkah) (John 10:22)<\/p><\/td><\/tr>\n <tr>\n <td><p>10 Tebeth<\/p><\/td>\n <td><p>December–January<\/p><\/td>\n <td><p>Esther 2:16<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p>11 Shebat<\/p><\/td>\n <td><p>January–February<\/p><\/td>\n <td><p>Zechariah 1:7<\/p><\/td>\n <td><p class=\"td\"\/><\/td><\/tr>\n <tr>\n <td><p>12 Adar<\/p><\/td>\n <td><p>February–March<\/p><\/td>\n <td><p>Esther 3:7<\/p><\/td>\n <td><p>Purim (Esther 9:24-32)<\/p><\/td><\/tr><\/table>","summary_ro":"The Hebrew Calendar A Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April. Month Today’s Calendar Bible Reference Israel’s Holidays 1 Nisan (Abib) March–April Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1 Passover (Leviticus 23:5)Unleavened Bread (Leviticus 23:6)Firstfruits (Leviticus 23:10) 2 Iyyar (Ziv) April–May 1 Kings 6:1, 37 Second Passover (Numbers 9:10, 11) 3 Sivan May–June Esther 8:9 Pentecos...","summary_en":"The Hebrew Calendar A Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April. Month Today’s Calendar Bible Reference Israel’s Holidays 1 Nisan (Abib) March–April Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1 Passover (Leviticus 23:5)Unleavened Bread (Leviticus 23:6)Firstfruits (Leviticus 23:10) 2 Iyyar (Ziv) April–May 1 Kings 6:1, 37 Second Passover (Numbers 9:10, 11) 3 Sivan May–June Esther 8:9 Pentecos...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48183,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:15","title_en":"Study Note: Neemia 6:15","content_ro":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","content_en":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","summary_ro":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","summary_en":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75809,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:15","title_en":"Study Note: Neemia 6:15","content_ro":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","content_en":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","summary_ro":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","summary_en":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103435,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:15","title_en":"Study Note: Neemia 6:15","content_ro":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","content_en":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","summary_ro":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","summary_en":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 6:15","title_en":"Study Note: Neemia 6:15","content_ro":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","content_en":"<p><strong>6:15-16<\/strong> <em>just fifty-two days:<\/em> Everyone realized that <em>the help of our God<\/em> was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).<\/p>","summary_ro":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","summary_en":"6:15-16 just fifty-two days: Everyone realized that the help of our God was what made such success possible (see also 1:11; 2:8, 18, 20; 4:15, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":62185,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62272,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89811,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89898,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117437,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117524,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145063,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Rebuilding of Jerusalem","title_en":"Rebuilding of Jerusalem","content_ro":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","content_en":"<h3>Rebuilding of Jerusalem<\/h3>\n<p>The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 <span>BC<\/span>. The destroyed wall was a shameful reminder that God had brought punishment on the city, fulfilling the covenant curses because of the people’s sin (1:2-7; 2:17). Consequently, the rebuilt wall would be a sign of God’s blessing and proof that God was bringing the promised restoration to his covenant people. Israel’s enemies knew that if the wall was rebuilt, the Jews would gain political power, security, and self-determination; so they fiercely opposed the rebuilding.<\/p>\n<p>Under Nehemiah’s leadership, the inhabitants of Judea rebuilt the entire wall in only fifty-two days during the fall of 445 <span>BC<\/span>. The speed and success of the reconstruction is a witness to all believers that with God’s help, his people can accomplish amazing things (see 2:18; 4:14-15, 20; 6:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Neh 1:2-4; 2:10-20; 3:1-32; 4:1-23; 6:1-16; Ps 51:16-18; Isa 22:5; 26:1-3; Rev 21:10-27<\/p>","summary_ro":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","summary_en":"Rebuilding of Jerusalem The wall of Jerusalem had great political, social, and religious significance for the people of Judah (see Neh 2:10, 19; 4:1-15; 6:1-14). In the ancient world and up to the modern era, a city without walls would not remain a city for long. Walls protected a city both from invading nations and from common criminals. By Nehemiah’s time, the walls of Jerusalem had lain in ruins for over a hundred years, since the destruction of Jerusalem in 586 BC. The destroyed wall was ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145150,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":37481,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tobiah","title_en":"Tobiah","content_ro":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","content_en":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","summary_ro":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","summary_en":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":4363,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Berechiah*","title_en":"Berechiah*","content_ro":"<h3>BERECHIAH*<\/h3>\n<li>1. Son of Zerubbabel and descendant of King David (1 Chr 3:20).<\/li>\n<li>2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel.<\/li>\n<li>3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16).<\/li>\n<li>4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23).<\/li>\n<li>5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophet Obed in sending prisoners of war back to their homes in Judah (2 Chr 28:12).<\/li>\n<li>6. Meshullam’s father. Meshullam assisted Nehemiah, the governor, in rebuilding the wall of Jerusalem (Neh 3:4, 30; 6:18).<\/li>\n<li>7. Iddo’s son and father of Zechariah the prophet (Zec 1:1, 7).<\/li>\n<p><em>See also<\/em> Barachiah, Barachias.<\/p>","content_en":"<h3>BERECHIAH*<\/h3>\n<li>1. Son of Zerubbabel and descendant of King David (1 Chr 3:20).<\/li>\n<li>2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel.<\/li>\n<li>3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16).<\/li>\n<li>4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23).<\/li>\n<li>5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophet Obed in sending prisoners of war back to their homes in Judah (2 Chr 28:12).<\/li>\n<li>6. Meshullam’s father. Meshullam assisted Nehemiah, the governor, in rebuilding the wall of Jerusalem (Neh 3:4, 30; 6:18).<\/li>\n<li>7. Iddo’s son and father of Zechariah the prophet (Zec 1:1, 7).<\/li>\n<p><em>See also<\/em> Barachiah, Barachias.<\/p>","summary_ro":"BERECHIAH* 1. Son of Zerubbabel and descendant of King David (1 Chr 3:20). 2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel. 3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16). 4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23). 5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophe...","summary_en":"BERECHIAH* 1. Son of Zerubbabel and descendant of King David (1 Chr 3:20). 2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel. 3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16). 4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23). 5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophe...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18715,"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":20112,"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":25326,"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":34750,"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},{"id":37480,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tobiah","title_en":"Tobiah","content_ro":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","content_en":"<h3>TOBIAH<\/h3>\n<li>1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62).<\/li>\n<li>2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 <span>BC<\/span>. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls, were high-ranking officers in the Persian Empire. He was connected by marriage with the Jews in two ways. He married the daughter of Shecaniah, the son of Arah, and his son Jehohanan married the daughter of Meshullam son of Berekiah (6:18). These marriage relations to a prominent Jerusalem family gave him strong ties with the Jerusalem aristocracy (v 17).<\/li>\n<p>Nehemiah had to face the threat posed by Tobiah and his influential allies. Nehemiah was charged with the intent of leading the Jerusalem population in a revolt against King Artaxerxes (Neh 2:19). As the work of rebuilding the wall progressed, Tobiah joined in the conspiracy of besieging Jerusalem (4:8). Nehemiah ordered the Jews to defend themselves. They continued their labors of repairing the wall with the protection of armed guards, and when the enemy forces came closer, every worker held a weapon in addition to his trowel (vv 17-19). They were encouraged by the belief that “our God will fight for us” (v 20). Tobiah also joined in the plot to assassinate Nehemiah after the walls were rebuilt (6:2-4). Nehemiah was further tested by libelous reports of insurrection and by a Jerusalemite hired by the allies to tempt Nehemiah into entering the temple proper and thereby discredit his standing among the faithful (vv 5-13).<\/p>\n<p>After Nehemiah left Jerusalem in order to report to Artaxerxes, Tobiah succeeded in reestablishing himself with those who had remained faithful to him. The priest Eliashib was also related to Tobiah and gave in to Tobiah by preparing a large room previously used for offerings in the temple (Neh 13:4-5). Tobiah used these quarters when visiting Jerusalem. One of Nehemiah’s first actions, upon his return, was to evict Tobiah from the temple (vv 8-9) and then restore the room for its proper use.<\/p>","summary_ro":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","summary_en":"TOBIAH 1. Forefather of a family of people who returned with Zerubbabel to Jerusalem following the exile. This family was not able to prove their Jewish descent (Ezr 2:60; Neh 7:62). 2. Ammonite who opposed Nehemiah when he arrived in Jerusalem about 445 BC. Tobiah was known as “the Ammonite official” (Neh 2:10, 19), a designation associated with a person of high office, such as a governor. He, together with Sanballat and Geshem, the other leading opponents of the reconstruction of the walls,...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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